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THE CHURCH HISTORIANS
OE ENGLAND.
B. CLAY, PKINTEB, BREAD STREET HILL, LONDON.
THE CHUECH HISTOEIANS
OF ENGLAND.
FFR 1 0 1915
REFORMATION PERIOD.
THE ACTS AND MONUMENTS OF
JOHN FOXE.
CAREFULLY REVISED, WITH NOTES
AND APPENDICES.
VOL. VI.— PART II.
SEELEYS,
FLEET STREET AND HANOVER STREET.
MDCCCLIX.
Wk S
feil,,r,. vt r"
CONTENTS.
VOL. V^L
CONTINUATION OF BOOK IX.
CONTAINING THE ACTS AND THINGS DONE IN THE REIGN OF KING EDWARD
THE SIXTH.
A.D. ^ ^ PAGE
1549. The reign of Edward VI. continued.
Books in the Latin Service abolished ; with the King's Decree. 3
J 550. Taking down of Altars and setting up the Table instead thereof. 4
The King's Letter to Bishop Ridley ; together with certain
Reasons why the Lord's Board should rather be after the
Form of a Table than an Altar 5
L549 A Letter of the Lady Mary to the Council 7
to A Remembrance of certain Matters appointed by the Council
1550. in Answer, etc 8
Letters between the Lady Mary, and the King and Council . 10
A Copy of the King's Instructions, given to the Lord Chan-
cellor, etc 22
1547 The History of the Doings and Attempts of Stephen Gardiner :
to with the Examples of certain Letters, written by him, con-
1550. taining divers Matters not unworthy to be known in this
■present History 24
Certain Additions after these Letters above specified, with
Notes and Solutions answering to the same 55
The Sum and Conclusion of all Winchester's Drift, in his
Epistles before 56
A Letter of Gardiner, containing Objections made to a Sermon
of Master Ridley's, made at the Court 58
1550. Nineteen Articles and Positions, objected, severally, to the
Bishop of Winchester 64
A Copy of a Writ," touching the order and manner of the Mis-
demeanour of Winchester, copied from the Public Records . 77
A Copy of a Letter to the above, signed by the King and sub-
scribed by the Council : also Six Articles delivered to him. SO
The Copy of the Last Articles sent to the Bishop of Winchester. 82
The Words of the Sequestration, with the Intimation to tbe
Bishop of Winchester 85
A Letter to Stephen Gardiner, from the Duke of Somerset and
the rest of the Commissioners, touching such Points as tlie
Bishop should entreat of in his Sermon SG
VOL. VI. b
n CONTENTS.
A.D. ' PAGE
1550. A Sermon of Stephen Gardiner, preached before the King . 87
The First Session or Action against Stephen Gardiner ... 93
The Second Session 97
Letters Missive to Drs. Standish and Jeffrey 99
The Third Session 100
Answer of the Bishop to a Request for more full Answers to
certain Articles 101
1.J51. The Fourth Session 104
A Long Matter Justificatory, proposed by Gardiner . . .105
Tlie Fifth Session 119
A Letter froxn the Judges to Gardiner's Witnesses . . . .120
The Sixth and Seventh Sessions 121
The Eighth Session; with Interrogatcries aiinistered by the
Office 123
The Ninth Session ; with Articles additional exliibited by
Gardiner _ 125
The Tenor of the Matter exhibited by Gardiner, etc. . . . 127
The Tenth Session 130
The Eleventh and Twelfth Sessions 131
The Thirteenth Session : Allegations of Winchester, etc. . . 133
The Fourteenth Session 134
The Fifteenth and Sixteenth Sessions 135
The Seventeenth Session 136
The Eighteenth, Nineteenth, and Twentieth Sessions . . .137
Copy of a Letter of King Henry to Stephen Gardiner . . . 138
Part of a Letter of Francis Driander 139
A Letter of Gardiner to the Lord Protector, out of the Fleet . 140
The Attestations of all such Witnesses as were produced,
sworn, and examined, upon the Articles ministered by the
Office, against Stephen Gardiner, Bishop of Winchester . 143
The Depositions of certain Witnesses, produced and examined
upon the Positions additional, laid in by the Bishop in his
First Matter, specified before in the Ninth Session . . . 240
Notes for the Reader : containing Specialties, whereunto Ste-
phen Gardiner did agree and grant ; concerning Reformation
of Religion 255
Notes and Points, concerning Reformation of Religion, where-
unto he would not grant 257
The Twenty-first Session against Gardiner ; with his Exceptions
against the Witnesses 258
The Twenty-second Session 261
The Appeal of the Bishop before the Sentence Definitive . . 262
The Sentence Definitive 264
A Note of the Communication of Master Wilkes, had with
Dr. Redman 267
Another Communication of the same, to Master Nowel, etc. . 269
A Letter of Master Young to Master Cheke, concerning Dr.
Redman 271
1552. The History, no less lamentable than notable, of William
Gardiner, an Englishman, suffering most constantly in Por-
tugal, for the testimony of God's truth 274
1549 The Tragical History of the worthy Lord Edward, Duke of
to Somerset, Lord Protector ; with the whole Cause of his
1552. Troubles and Handling 282
A Letter of the Lord Protector to the Lord Russel, Lord Privy
Seal ; also the substance of the Reply 284
Contents of another Letter of the Lord Russel ; also a Letter
of the Lord Protector, to the Council assembled in London . 285
A Letter of the King to the Lord Mayor, in behalf of the Lord
Protector 287
A Letter of certain of the Council to the same, against the
Lord Protector 289
CONTENTS. Ill
A.D. J-AGB
Articles objected against the Lord Protector 290
1552. An Account of the Execution of Edward Duke of Somerset,
furnished by a noble Personage who witnessed it ... . 293
1549 Peter Martyr's Disputation holden at Oxford, about the Sacra-
to ment of the Lord's Supper 297
1552. The First Disputation, holden at Cambridge the 20th of June,
A.D. 1549, before the King's Majesty's Commissioners; by
Dr. Madew, respondent 305
The Second Disputation, holden at Cambridge the 24th day of
June, 1549 319
The Third Disputation, holden at Cambridge 327
Disputations of Martin Bucer, at Cambridge 335
A Fruitful Dialogue, declaring those words of Christ, " This is
my Body;" between " Custom " and " Verity " .... 336
1553. Epistles of the yoiuig Prince Edward to the Archbishop of
Canterbury; with the Answer 351
Commendation from the Prince's Scholmaster ibid.
The Prayer of King Edward before his Death 352
A Letter of the Lady Mary to King Henry VIIL ; also her
Protestation to certain Lords sent to her by him . . . .^353
BOOK X.
BEGINNING WITH THE REIGN OF QUEEN MARY.
The Preface to the Reader 356
The Whole Canon of the Mass, with the Rubric thereof, as it
standeth in the Mass-Book, after Salisbury Use, translated
word by word out of Latin into English 362
The Form and Words of conjuring Salt, Water, Flowers, and
Branches 381
Queen Mary.
The First Entering of Queen Mary to the Crown, with the
Alteration of Religion, and other Perturbations happening
the same time in the Realm of England 383
A Letter of the Lady Mary to the Lords of the Council, with
their Answer 385
An Inhibition from the Queen, for Preaching and Printing, etc. 390
Master Bourn preaching at Paul's Cross 391
The Tnie Report of a Disputation, had and begun in the Con-
vocation-house at London, the 18th of October, 1553 . . 395
The Precept of the Queen to Bishop Bonner, for dissolving
the Convocation 411
1554, The Oration of Queen Mary in the Guildhall, on the First of
February, 1554 414
The Communication had between the Lady Jane and Fecknam. 415
A Letter of the Lady Jane to her Father; followed by one to
Master Harding 417
A Letter written by the Lady Jane in the end of the New
Testament in Greek, which she sent to her Sister, the Lady
Katherine, the night before she suffered 422
A Prayer of the Lady Jane 423
The Words and Behaviour of the Lady Jane upon the Scaffold, ibid.
Certain Verses written by the Lady Jane ; Epitaphs, etc. . . 424
A Monition of Bonner to his Clergy, for the certifying of the
Names of such as would not come in Lent to Confession,
and Receiving at Easter 42()
Articles sent from the Queen to Bonner, etc., to be put in
speedy Execution ibid.
IV CONTENTS.
A.D. PASE
1554. Articles sent from the Queen, unto the Ordinary, and b}- him
and his Officers, by her Commandment, to be put in Exe-
cution in the whole Diocese 427
A Prescript of the Lord Mayor to the Aldermen 429
A Copy of the Queen's Proclamation for driving Strangers and
Foreigners out of the realm ibid.
The Style of Queen Mary altered, writing to Bonner for the
summoning of a Convocation 433
The Dignity of Priests extolled by Bonner, in a Fragment of
an Exhortation to them of tlie Convocation-house ; copied
out by them that stood by and heard him ibid.
The Sum and Effect of tlie Communication between Dr. Ridley
and Secretary Bourne, with others, at the Lieutenant's Table
in the Tower 434
l{ow Thomas Cranmer Archbishop, Bishop Ridley, and Master
Latimer, were sent down to Oxford to dispute; with the
Order and Manner and all other Circumstances unto the
said Disputation, and also to theirCondemnation, appertaining 439
The Arguments, Reasons, and Allegations, used in the Dis-
putation , 444
Disputation at Oxford, between Dr. Smith, with his other Col-
leagues and Doctors, and Bishop Ridley 469
The Disputation had at Oxford, the 18th day of April, 1554,
between Master Hugh Latimer, answerer, and Master
Smith and others, opposers 500
Address to the Reader; together with the Disputation of
Master Harpsfield, Bachelor of Divinity, answering for his
Form, to be made Doctor 511
Certain Observations or Censures given to the Reader, upon
the Disputations of the Bishops and Doctors above men-
tioned : declaring what Judgment is to be given, as well
touching the Arguments of the Adversaries, as also to the
Answers of the Martyi's 520
A Table declaring divers and sundry Respects how the Holy
Real Body of Christ our Saviour, both in the Sacrament and
beside the Sacrament, is present, eaten, and united to us . 523
A Table of the principal Arg^aments brought against Doctor
Cranmer 525
The same against Doctor Ridley 526
The same against Master Latimer 527
Tlie Answers and Resolutions to the Arguments above men-
tioned, by Number and Order of the same 528
The Report and Narration of Master Ridley, concerning the
misordered Disputation had against him and his Fellow-
prisoners at Oxford 532
A Letter of Bishop Ridley to the Prolocutor ; also a second . 534
The Copy of the Archbishop of Canterbury's Letter to the
Council, sent by Dr. Weston, who refused to deliver it . . 535
i'ishop Ridley to Archbishop Cranmer 53(1
Otlier Things which happened in this Realm, in this tumul-
tuous Time ibid.
A Purgation of Thomas Cranmer, against certain Slanders
and Rumours falsely raised upon him 53S
The godly End and Death of the Duke of Suffolk, beheaded
on Tower-hill 544
The Apology of Master Mantel the Elder 546
A Copy of a certain Declaration drawn and sent abroad out of
Prison by Master Bradford, Master Saunders, and divers
other godly Preachers, concerning their Disputation and
Doctrine of their Religion 55o
Verses of John White, Bishop of Lincoln, and of others, con-
cernhig Philip and Mary ; both Latin and English . . . 555
CONTKNTS.
A.l>.
PAGE
1554. A Story of a Rood set up in Lancashire ....... 564
A Mandate of Bishop Bonner, to abolish the Scriptures and
Writings painted upon Church Walls 565
Copy of a Letter sent from the Council to Bonner, concerning
Queen Mary's conceiving with Child 567
The Tenor of Cardinal Pole's Oration made in the Parliament
House 568
Copy of the Supplication and Submission, exhibited to the
King and Queen's Majesties, by the Lords and Commons
of the Parliament 570
An Absolution pronounced by Cardinal Pole to the whole
Parliament of England, in the presence of the King and
Queen 572
Copy of King Philip's Letter to Pope Julius, touching the
Restoring of the Realm of England: translated out of Spanish
into English; followed by the Cardinal's Letter on the
same Matter ibid,
A lamentable Example of Cruelty, sliowed upon John Bolton,
a Man of Reading, imprisoned for the true Testimony of a
Christian Conscience 575
Notes of a Sermon of the Bishop of Winchester, preached at
Paul's Cross 577
1555. Master Rose, with Thirty Persons, taken at a Communion in
Bow Church-yard 579
Extract of an Act for the Government of Queen Mary's Issue. 580
A Prayer made by Dr. Weston, Dean of Westminster, daily
to be said for the Queen's Deliverance; followed by another
Prayer that the Child may be well-favoured and witty, etc. ;
also another Prayer for the same Object 581
A Letter sent to Master Hooper, concerning the Taking of a
godly Company in Bow Church-yard, at their Prayer;
with the Answer unto it 585
A Letter of Consolation sent from Master Hooper, to the
godly Brethren taken in Bow Church-yard in Prayer, and
laid in the Compter in Bread-street 586
A Supplication of the Persecuted Preachers to the King and
Queen JSO
BOOK XL
WHEREIN IS DISCOURSED THE BLOODY MURDERINGS OF GOd's SAINTS, WITH
THE PARTICULAR PROCESSES AND NAMES OF SUCH GODLY MARTYRS, BOTH
MEN AND WOMEN, AS, IN THIS TIME OF QUEEN MARY, WERE PUT TO
DEATH.
1555. The Story, Life, and Martyrdom of Master John Rogers . .591
The Examination and Answer of John Rogers, made to the
Lord Chancellor and to the rest of the Council, the 22d of
January 593
The Second Confession of John Rogers, made, and that sliould
have been made (if it might have been heard), the 2Sth
and 29th day of January 597
The Sentence Condemnatory against Master Rogers . . .601
Other godly Matter, penned by Master Rogers, including his
Admonitions, Sayings, and Prophesyings ...... 603
The History and Martyrdom of Laurence Saunders, burned
for the Defence of the Gospel, at Coventry G12
A Parcel of a Letter of Laurence Saunders, sent to the Bishop
of Winchester, as an Answer to certain Things wlierewitli
he iiad before cliarged him 017
Letters of Laurence Saunders, to his VMfc and lo a Frii'iul, etc. 618
VI CONTENTS.
A.D. PAGE
1555. The same to Archbishop Cranmer, to his Fellow-prisoners in
the Marshalsea, to his Wife; witli two others, on the Com-
munion of Saints, and the true Taste of God's Love by
Faith, with the Fruits thereof 620
The First Examination of Laurence Saunders 62o
A certain Communication between Laurence Saunders and
Dr. Pendleton, in the beginning of Queen Mary's Time . 628
A Letter to Master Ferrar Bishop of St. David's, Dr. Taylor,
Master Bradford, and Master Pliilpot 630
A Letter which Laurence Saunders did write to his Wife, and
others of the faithful Flock, after his Condemnation to the
Fire ; written the last of February, 1555, out of the Compter
in Bread-street 631
Other Letters of Laurence Saunders, to Mrs. Lucy Harring-
ton ; to his Wife, with a Remembrance to Masters Harrington
and Hurland ; also to the same and other Friends, etc. . .632
Letters to his Wife, a little before his Burning ; also a Letter
to Masters Robert and John Glover, written the same
Morning that he was burnt 635
A Letter of Justice Saunders ; and another wherein he seeketh
to win Laurence Saunders to Popery 636
The Story, Life, and Martyrdom of Master John Hooper, Bishop
of Worcester and Gloucester ; burnt for the Defence of the
Gospel at Gloucester, Feb. 9 ibid.
The King's Letter or Grant for the Dispensation of John
Hooper, elected Bishop of Gloucester, written to the Arch-
bishop of Canterbury and other Bishops 640
A Letter of the Earl of Warwick to the Archbishop, in the
behalf of Master Hooper .641
A Letter of Ridley to the said Bishop of Gloucester .... 642
A Letter or Report of a certain godly Man, declaring the
Order of Master Hooper's Deprivation from his Bishoprics,
March 19, a.d. 1554 645
Master Hooper examined before the Commissioners . . . 646
The true Report of Master Hooper's Entertainment in the
Fleet; written with his own hand, the 7th of January, 1555. 647
Another Examination of Master Hooper 648
Another Examination, followed by the third and last , . . 649
A Letter of Master Hooper, for the Stopping of certain false
Rumours, spread abroad, of his Recantation 650
Degradatio Hooperi 651
The Form and Manner used in the Degrading of Bishop
Hooper 652
Master Hooper's Prayer 657
Verses on Hooper ; also a Letter which he wrote out of Prison
to certain of his Friends 659
Comparison between Hooper and Polycarp 6G1
A Letter of Hooper to certain godly Professors and Lovers of
the Truth, instructing them how to behave themselves in
that woeful Alteration and Change of Religion .... 662
To Master Ferrar, Dr. Taylor, Masters Bradford and Philpot,
prisoners in the King's Bench in Southwark 664
An Exhortation to Patience, sent to his godly Wife, Anne
Hooper; whereby all true Members of Clu-ist may take
Comfort and Courage to suffer Trouble and Affliction for the
Profession of his Holy Gospel 665
To a certain godly Woman, instructing her how she should
behave herself in the time of her Widowhood; also another
Letter to Hooper's dear Brethren, his receivers and lielpers
in London 670
CONTENTS. VU
V.D. PAGE
555. To a Merchant in London, by whose means he had received
much Comfort in the Fleet; also to Mistress Wilkinson, a
Woman hearty in God's Cause, and comfortable to His afflicted
Members ; afterwards dying in exile at Frankfort . . . 672
To bis dear Friends in God, Master John Hall and his Wife,
exhorting them to stand fast in the Truth ; also to his beloved
Sister in the Lord, Mistress Anne Warcop 673
A Letter of Master Bullinger to the most reverend Father,
Master John Hooper, Bishop of Worcester and Gloucester,
and now Prisoner for the Gospel of Jesus Christ, my Fellow-
elder and most dear Brother in England 675
The History of Doctor Rowland Taylor, who suffered for the
Truth of God's Word, the 9th of February 076
The Examination of Dr. Taylor 681
Dr. Taylor's Deprivation • 684
Dr. Taylor before the Bishop of Winchester and others . . 685
A Letter of Dr. Taylor, containing the Report and Talk be-
tween him and the Lord Chancellor and other Commission-
ers, January 22d ibid.
The Copy of another Letter to his Friend, touching his Asser-
tion of the Marriage of Priests, etc 687
The Places of the Doctors alleged before, in Dr. Taylor's
Letter 689
A brief Recapitulation out of Dr. Taylor's Causes afore
touched, for the Reader more evidently to see how the
Papists do against their own knowledge, in forbidding
Priests' Marriage ibid.
Dr. Taylor, the fourth Time, with Masters Bradford and
Saunders, brought before Winchester and other Bishops. . 690
The last Will and Testament of Dr. Rowland Taylor, written
in the Book which he gave to his Son 693
A Letter of Dr. Taylor to his Wife 701
Certain Letters of the King of Denmark to Queen Mary,
respecting Miles Coverdale 705
Queen Mary's Answer 707
The Declaration of the Bishop of London, to be published to
the Lay-people of his Diocese, concerning their Recon-
♦ ciliation 708
The Form of Absolution to be kept by the Pastors and Curates
in private Confessions, concerning this Reconciliation, etc.. 710
The lamentable and pitiful History of Master James Hales,
Judge ibid.
■ The Communication between the Lord Chancellor and Judge
Hales 712
The History of Thomas Tomkins, Martyr ; who, having first
his hand burned, after was burned himself by Bishop
Bonner, for the constant Testimony of Christ's true Pro-
fession . tl7
The First Examination of Tomkins, with his Confession of
Faith .- ' l^^
Articles objected against him ; also his Second Examination . 720
His Confession repeated by Bonner; also his last Appearance
and Condemnation '21
The notable History of William Hunter, a young man, an
Apprentice, of nineteen years, pursued to death by Justice
Brown, for the Gospel's sake; worthy of all young men and
parents to be read '^2
The History of Master Causton and Master Higbed, two wor-
thy Gentlemen of Essex, who, for theii* sincere Confession
of their Faith under Bonner Bishop of London, were mar-
tyred and burned '29
nil CONTEXTS.
A.D. PAGE
1555. Tlieir Examinations, and Articles ministered by Bonner . . 730
Other Examinations, and their Answers to the Articles, etc. . 731
The Confession of their Faith, delivered to the Bishop of Lon-
don, etc., and for which they were condemned 734
William Pygot, Stephen Knight, and John Laurence, with
their Examinations and Articles or Interrogatories objected
by Bishop Bonner 737
Their Answers to the Articles 738
The last Appearance of the aforesaid Prisoners 739
The Prayer that Stephen Knight said at his Death, upon his
knees, being at the Stake, at Maiden 740
The Death and Martyrdom of John Laurence, Priest . . . ibid.
Appendix to Vol. VI y^
ILLUSTRATIONS IN VOL. VL
The Cruel Handling of William Gardiner in Portugal .... 281
611
628
658
700
The Burning of Master John Rogers, Vicar of St. Sepulchre's
The Burning of Master Laurence Saunders, at Coventry
The Burning of Master Hooper, Bishop of Gloucester . ,
The Martyrdom of Dr. Rowland Taylor, at Hadley . .
ABOUT THE HEAL PRESENCE. 401
No more was said in this ; but afterward tlie prolocutor demanded of Philpot, Mar,,.
whether he would argue against the natural presence, or no? To whom he —
answered, Yea, if he would hear his argument without interruption, and assign A. D.
one to answer him, and not many ; which is a confusion to the opponent, and ISo.'J.
especially for him that was of an ill memory. ^7 '
By this time the night was come on ; wherefore the prolocutor brake up the vocation
disputation for that time, and appointed Philpot to be the first that sliould ^"»'inu*^tl
begin the disputation the next day after, concerning the presence of Christ in next"day.
the sacrament.
The Act of the Fourth Day.
On Wednesday, the 25th of October, John Philpot, as it was before appointed, Philpot
was ready to have entered the disputation, minding first to have made a certain '?°' '^"'"
oration, and a true declaration in Latin of the matter of Christ's presence, m'ake'his
which was then in question. Which thing the prolocutor perceiving, by and declara-
by he forbade Philpot to make any oration or declaration of any matter; com- ''""■
manding him, also, that he should make no argument in Latin, but to conclude
on his arguments in English.
Then said Philpot, •' This is contrary to your order taken at the beginning of Philpot.
this disputation. For then yovi appointed that all the arguments should be
made in Latin, and thereupon I have drawn and devised all my arguments in
Latin. And because you, master prolocutor, have said heretofore openly in
this house that I had no learning, I had thought to have showed such learning
as I have in a brief oration and a short declaration of the questions now in
controversy ; thinking it so most convenient also, that in case I should speak
otherwise in my declaration than should stand with learning, or than I were
able to warrant and justify by God's word, it might the better be reformed by
such as were learned of the house, so that the unlearned sort, being present,
might take the less offence thereat."
But this allegation prevailed nothing with the prolocutor, who bade him still
form an argmnent iir English, or else to hold his peace. Then said Philpot,
" You have sore disappointed me, thus suddenly to go from your former order:
but I will accomplish yoiu' commandment, leaving mine oration apart ; and
I will come to my arguments, the which as well as so sudden a warning will
serve I will make in English. But before I bring forth any argmnent, I will. The pre-
in one word, declare what manner of presence I disallow in the sacrament, to cTr^st*in
the intent the hearers may the better understand to what end and effect mine the sacra-
arguments shall tend; not to deny utterly the presence of Chri.st in his sacra- m'^"t.''is-
ments, truly ministered according to his institution : but only to deny that gross ed Hi's'
and carnal presence, which you of this house have akeady suijscribed unto, to tiue pie-
be in the sacrament of the altar, contrary to the truth and manifest meaning of jj^'^^g^""'
the Scriptures: That by transiibstantiation of the sacramental bread and wine, The gross
Christ's natural body should, by the virtue of the words pronounced by the presf^nce
priest, be contained and included mider the forms or accidents of bread and papists
wine. This kind of presence, imagined by men, I do deny," quoth Philpot, denied.
" and against this I will reason."
But before he could make an end of that he would have said, he was inter- Philpot
rupted of the prolocutor, and commanded to descend to his argument. At '^j;^^''"'
whose unjust importunity Philpot being offended, and thinking to purchase lurds to
him a remedy there-for, he fell down upon his knees before the earls and lords prosecute
which were there present, being a great number; whereof some were of the ,IJe,ft's'"
queen's council, beseeching them that he might have liberty to prosecute his witiiout
arguments, without interruption of any man; the which was gently granted ''.'''■''''"''"
him of the lords. But the prolocutor, putting ii\ ure a point of the practice i)|,iipot
of prelates, would not condescend thereunto, but still cried, " Hold your peace, again in-
or else make a short argument." " I am about it," quoth Philpot, "if you will 'emiptcd
let me alone. But first, I must needs ask a question of my resjjondent,^ con- proiucu-
cerning a word or twain of your supposition ; that is, of the saci-ament of the tor.
altar, What he meaneth thereby, and whether he taketh it as some of the
ancient writers do, terming tiie Lord's supper the sacrament of the altar — partly verse/y
because it is a sacrament of that lively sacrifice which Christ ofR^red for our sins taken.
(1) Dr. Chedsey
vol,, vr. /■ u i>
402
niSPUTATION IN THE CONVOCATION-HOUSE,
Mary-
A.D.
1553.
Chedsey.
Pililpot.
the con
vocation
house.
Weston
Philpot
upon the altar of the cross, — and partly because that Christ's body, crucified for
us, was that bloody sacrifice, which the blood-shedding of all the beasts offered
upon the altar in the old law did prefigurate and signify unto us ; *and* in
signification whereof the old writers sometimes do call the sacrament of the
body and blood of Christ, among other names which they ascribe thereunto,
the sacrament of the altar, *and that right well*? Or whether you take it
otherwise; as for the sacrament of the altar which *nowadays* is made of lime
and stone, *and hangen over the same,* and to be all one with the sacrament
of the mass, as it is at this present in many places? This done, I will direct
mine arguments according as your answer shall give me occasion."
Then made Ur. Chedsey this answer, that in their supposition they took the
sacrament of the altar, and the sacrament of the mass, to be all one.
"Then," quoth Philpot, "I will speak plain English as master prolocutor
willeth me, and make a short resolution thereof: That that sacrament of the
altar, which ye reckon to be all one with the mass, once justly abolished, and
now put in full use again, is no sacrament at all, neither is Christ in any wise
Philpot's present in it. And this his saying he offered to prove before the whole house,
offer in jf t},ey Ugted to Call him thereunto ; and likewise offered to vouch the same
before the queen's grace and her most honourable council, before the face
of six of the best learned men of the house of the contrary opinion, and
refused none. " And if I shall not be able," quoth he, " to maintain by God's
word that I have said, and confound those six which shall take upon them to
withstand me in this point, let me be burned with as many faggots as be in
London, before the court gates." This he uttered with great vehemency of spirit.
At this the prolocutor, with divers others, was very much offended, demand-
ing of him, whether he wist what he said, or no? "Yea," quoth Philpot,
" I wot well what I say;" desiring no man to be offended with his saying, for
that he spake no more than by God's word he was able to prove. "And praised
be God," quoth he, " that the queen's grace hath granted us of this house (as
our prolocutor hath informed us), that we may freely utter our consciences in
these matters of controversy in religion : and therefore I will speak here my
conscience freely, grounded upon God's holy word, for the truth ; albeit some
of you here present mislike the same."
Argu- Then divers of the house, besides the prolocutor, taunted and reprehended
nientum him for Speaking so imfearingly against the sacrament orthe mass, and the pro-
to'pi'co locutor said, he was mad; and threatened him, that he would send him to
carceris. prison, if he would not cease his speaking.
Philpot. Philpot, seeing himself thus abused, and not permitted with free liberty to
declare his mind, fell into an exclamation, casting his eyes up towards the hea-
ven, and said, " O Lord, what a world is this, *0 Lord, what meaneth this
world,* that the truth of thy Holy Word may not be spoken and abidden by?"
And for very sorrow and heaviness the tears trickled out of his eyes.
Philpot After this, the prolocutor being moved by some that were about him, was
permitted content that he should make an argument, so that he would be brief therein,
to make a « t -n i. i • r> >> i m -i t • i i •
brief ar- A Will be as briet, quoth rhilpot, " as 1 may conveniently be, in uttering
gument. all that I have to say. And first, I -will begin to gi-ound my arguments upon
the authority of Scriptures, whereupon all the building of our faith ought to be
grounded ; and after, I shall confirm the same by ancient doctors of the church.
Argu- And I take the occasion of my first argument out of Matthew xxviii., of the
PhSpo*f ®^y'"S of ^^^ angel to the three Marys, seeking Christ at the sepulchre, saying,
' He is risen, he is not here :' and Luke xxiii., the angel askcth them, Why
they sought him that liveth among the dead. Likewise the Scripture testifieth,
that Christ is risen, ascended into heaven, and sitteth on the right hand of the
Father: all the which is spoken of his natural body: ergo, it is not on earth
included in the sacrament.
I' I will confirm this yet more effectually, by the saying of Christ in John
xvi. ; ' I came,' saith Christ, ' from my Father into the Avorld, and now I leave
the world and go away to my Father:' the which coming and going he meant
of his natural body. Therefore we may affirm thereby, that it is not now in
the world.
t?on''T' • '.' ^"' ^ ^°°^ here," quoth he, "to be answered with a blind distinction of
tilt" pa- visibly and invisibly, that he is visibly departed in his humanity, but invisibly
pists. he remaineth notwithstanding in the sacrament. But that answer I prevent
ABOUT THE REAI, PRESENCE, 403
myself, that with more expedition I may descend to the pitli of mine argu- Mary.
ments, whereof I have a dozen to propose ; and will prove that no such distinc-
tion *may* take away the force of that argument, by the answer which ^- ^^■
Christ's disciples gave unto him, speaking these words ; ' Now thou speakest ^^^''^-
plainly, and utterest forth no proverb;' which words St. Cyril, interjireting, cyrii.
saith, ' That Christ spake without any manner *ambiguity of obscure speech.'*
And therefore I conclude hereby thus, that if Christ spake plainly, and without
parable, saying; ' I leave the world now and go away to my Father,' then that
obscui'e, dark, and imperceptible presence of Christ's natural body to remain in
the sacrament upon earth invisibly, contrary to the plain words of Christ, ought
not to be allowed. For nothing can be more uncertain, or more parabolical and
insensible, than so to say. Here now will I attend what you will answer, and
so descend to the confirmation of all that I have said by ancient writers."
Then Dr. Chedsey, reciting his argument in such order as it was made, took Chedsey'a
upon him to answer severally to every part thereof on this wise. First, to the p'?*5J^^'' ^^
saying of the angel, " That Christ is not here ;" and, " Why seek ye the living ' ^° '
among the dead.'" he answered, that these sayings pertained nothing to the
presence of Cluist's natural body in the sacrament ; but tliat they were spoken
of Christ's body being in the sepulchre, when the three Marys thought him to
have been in the grave still. And therefore the angel said, " Why do ye seek
him that liveth among the dead ?" And to the authority of John xvi., where
Christ saith, " Now I leave the world and go to my Father," he meant that
of his ascension. And so likewise did Cyril, interpreting the saying of the
disciples, that knew plainly that Christ would visibly ascend into heaven. But
that doth not exclude the invisible presence of his natural body in the sacra-
ment ; for St. Chrysostome, writing to the people of Antioch, doth affirm the
same, comparing Elijah and Christ together, and Elijah's cloak unto Christ's
flesh: " Elijah," quoth he, " when he was taken up in the fiery chariot, left his
cloak behind him unto his disciple Elisha. But Christ, ascending into heaven,
took his flesh with him, and left also his flesh behind him." Whereby we may
I'ight well gather, that Christ's flesh is visibly ascended into heaven, and in-
visibly abideth still in the sacrament of the altar.
To this answer Philpot replied and said, *" Tliat he inforced not his argument Philpot's
upon the saying of the angel (' Christ is risen, and is not here '), but toke his begin- p?'^";'^'^ '"
niiig thereby to proceed as before is reliearsed : to the process whereof you have
not thorowly answered: for I ])roceeded further, as thus: He is risen, ascended, and
sitteth at the right hand of God the Father: ergo, he is not remaining on tlie earth.
Neitiier is your answer to Cyril, by me alleged, sufficient; but by and by I will re-
turn to your interpretation of Cyril, and more plainly declare the same, after that I
have first refelled the authority of Chrysostome, which is one of your chief prin-
ciples that you alledge, to make for your gross carnal presence in the sacrament;
the which, being well weighed and understanded, pertaineth nothing thereunto."
At that the prolocutor starcled, that one of the chief pillars in this point Phiipot
sliould be overthrown ; and therefore recited the said authority in Latin first, interrupt-
and afterward Englished the same, willing all that were present to note that
saying of Chrysostome, which he tiiought invincible on their side. "But I shall
make it appear," quoth Philpot, " by and by, that it doth make little for your
purpose." And as he was about to declare his mind in that behalf, the prolo-
cutor did interrupt him, as he did almost continually ; wherewith Philpot, not piuipot
being content, said, " Master prolocutor thinketh that he is in a sophistry j^J^f",!""
school, where he knoweth right well the manner is, that when the respondent g^""''
perceiveth that he is like to be inforced with an argument, to the which he is
not able to answer, then he doth what he can, with cavillation and interruption,
to drive him from the same."
This saying of Philpot was ill liked of the prolofv.tor and his adherents; and Westmi.
the prolocutor said, that Philpot could bring nothing to avoid that authority,
but his own vain imagination. " Hear," quoth Philpot, " and afterward judge, phiipot.
For I will do in this, as in all other authorities wherewith you shall charge me
in refeUing any of my arguments that I have to prosecute, answering either
unto the same by sufficient authorities of Scripture, or else by some otiier testi-
mony of like authority with yours, and not of mine own imagination ; the which
if I do, I will it to be of no credit. And concerning the saying of Chrysos-
tome, I have two ways to beat him from your purpose; the one rut of Scrip-
D D 2
404
DISPUTATION IN THE CONVOCATION-HOUSE,
Mary.
A.D.
1553.
The place
of Chry-
sostome,
of Christ
taking up
his flesh,
and leav-
ing his
flesh, an-
swered to
by Phil-
pot.
How
Christ
left his
flesh be-
hind him.
Chrysos-
tome ex-
pounded
by Chry-
sostome.
Galat. iii.
Weston.
A good
solution
for all
his argu-
ment.
Philpot.
Weston.
Philpot.
Elmar
again
Bteppeth
forth.
Moreman
desiretha
day, to
imagine
some
crafty
shift.
ture, the other out of Chrysostome himself, in the place here by you alleged.
First, where he seemeth to say, that Christ ascending took his flesh with him,
and left also his flesh behind him, truth it is : for we all do confess and believe,
that Christ took on him our human nature in the Virgin Mary's womb, and,
through his passion in the same, hath united us to his flesh ; and thereby are
we become one flesh with him : so that Chrysostome might therefore right well
say, that Christ, ascending, look his flesh, which he received of the Virgin
Mary, away with him ; and also left his flesh behind him, which are we that
be his elect in this world, who are the members of Christ, and flesh of his flesh ;
as very aptly St. Paul to the Ephesians, in the fifth chapter, doth testify, saying,
' We are flesh of his flesh, and bone of his bones.' And if percase any man will
reply, that he entreateth there of the sacrament, so that this interpretation cannot
so aptly be applied unto him in that place, then will I yet interpret Chrysostome
another way by liimself. For in that place, a few lines before those words
which were here now lately read, are these words; that Christ, after he
ascended into heaven, left unto us, endued with his sacraments, his flesh in
mysteries ; that is, sacramentally. And that mystical flesh Christ leaveth as
well to his church in the sacrament of baptism, as in the sacramental bread and
wine. And that St. Paul justly dotli witness, saying, ' As many of us as are
baptized in Christ have put upon us Christ;' and thus you may understand that
St. Chrysostome maketh nothing for your carnal and gross presence in the
sacrament, as you wrongfully take him."
Now in this mean while master Pie rounded the prolocutor in the ear, to put
Philpot to silence, and to appoint some other, mistrusting lest he would shrewdl)'
shake their carnal presence in conclusion, if he held on long, seeing in the
beginning he gave one of their chief foimdations such a pluck. Then the pro-
locutor said to Philpot, that he had reasoned sufficiently enough, and that some
other should now supply his room. Wherewith he was not well content, say-
ing : " Why, sir, I have a dozen arguments concerning this matter to be pro-
posed, and I have yet scarce overgone my first argument; for I have not
brought in any confirmation thereof out of any ancient writer (whereof I have
for the same purpose many), being hitherto still letted by your oft interrupting
of me."
" Well," quoth the prolocutor, " you shall speak no more now, and I com-
mand you to hold your peace." " You perceive," quoth Philpot, " that I have
stuff" enough for you, and am able to withstand your false supposition, and there-
fore you command me to silence." " If you will not give place," quoth the
prolocutor, " I will send you to prison." " This is not," quoth Philpot, " ac-
cording to your promise made in this house, nor yet according to your brag
made at Paul's Cross, that men shoidd be answered in this disputation to what-
soever they can say ; since you will not suffer me, of a dozen arguments, to pro-
secute one."
Then master Pie took upon him to promise that he should be answered
another day. Philpot seeing he might not proceed in his purpose, being there-
with justly off'ended, ended, saying thus: "*A sight* of you here, which hitherto
have lurked in corners, and dissembled with God and the world, are now gathered
together to suppress the sincere truth of God's holy word, and to set fortli everv
false device, which, by the catholic doctrine of the Scripture, ye are not able to
maintain."
Then stepped forth master Elmar, chaplain to the duke of Suffolk, whom
master Moreman took upon him to answer; against whom master Elmar
objected divers and sundry authorities for the confirming of the argument he
took the day before in hand, to prove that ova-ia in the sentence of Theodoret,
brought in by master Clieney, must needs signify substance, and not accidence :
whose *learned* reasons and *clerkly ap*probations because they vvere all
grounded and brought out of the Greek, I do pass them over, for that ttiey want
their grace in English, and also their proper understanding. But his allega-
tions so encumbered master Moreman, that he desired a day to overview them,
for at that instant he was without a convenient answer.
Then did the prolocutor call master Haddon, dean of Exeter, and chaplain
to the duke of Suffolk, who prosecuted Theodoret's authority in confirming
master Elmar 's argument : to whom Dr. Watson took upon him to give answer;
ABOUT THE REAL PHESEXCE. 405
who, after long talk, was so confounded, that he was not able to answer to the Mary.
word " niysterium:" but, forasmuch as he seemed to doubt therein, master
Haddon took out of his bosom a Latin author to confirm his saying, and showed ^' ^^■
the same to master Watson, asking him whether he thought the translation to 1553.
be true, or that the printer were in any faidt. " There may be a fault in the WatsoiT"
printer," quoth Watson, " for I am not remembered of this word." Then did con-
master Haddon take out of his bosom a Greek book, wherein he showed forth l,"""/^^^''
with his finger the same words ; which master Watson could not deny. His don.
arguments further I omit to declare at large, because they were for the most
part in (ireek, about the bulting out of the true signification of oi;Vta-
Tlien stejit forth master Pern, and in argument made declaration of his Pern
inind against transubstantiation, and confirmed the sayings and authorities j*''^'"'*J
alleged by master Elmar and master Haddon ; to whom the prolocutor answered, stantia-
saying, " I much marvel, master Pern, that you will say thus ; forsonuich as, t'o"-
on Friday last, you subscribed to the contrary." Which his saying master
Elmar did mislike, saying to the prolocutor, that he was to blame, so to repre-
hend any man, " partly for that this house," quoth he, " is a house of free
liberty for every man to speak his conscience, and partly for that you promised
yesterday, that, notwithstanding any man had subscribed, yet he should
have free liberty to speak his mind." And for that the night did approach,
and the time was spent, the prolocutor, giving them praises for their learning,
did yet notwithstanding conclude, that all reasoning set apart, the order of the
iioly church must be received, and all things must be ordered thereby. *
The Act of the Fifth Day.
On Friday, the 27th of October, Dr. Weston the prolocutor did first propound
the matter, showing that the convocation hath spent two days in disputation
already about one only doctor, who was Theodoret, and about one only word,
which was ovaia : yet were they come, the third day, to answer all things that
could be objected, so that they would shortly put their arguments. So master
Haddon, dean of Exeter, desired leave to appose master Watson, who, with
two other more, that is, Morgan and Harpsfield, was ajjpointed to answer.
Master Haddon demanded this of him, " Whether any substance of bread or Hadami,
wine did remain after the consecration." Then master Watson asked of him ^ean of
again, Whether he thought there to be a real presence of Christ's body or no ? against
Master Haddon said, It was not meet nor order-like, that he who was appointed Watson,
to be respondent, should be opponent ; and he whose duty was to object, should gj,*^"^^^"'
answer. — Yet master Watson, a long while, would not agree to answer, but that Haips-
thing first *granted him. Ai last* an order was set, and master Haddon had ''f^iJ-
leave to go forward with his arguiueiit.
Then he proved, by Theodoret's words,- a substance of bread and wine to The
remain. For these are his words : '.' The same they were before the sanctifi- ^fjgojo','
cation, which they are after." Master AVatson said, that Theodoret meant not ret.
the same substance, but the same essence.
Whereupon they were driven again unto the discussing of the Greek word A popish
ova-ia ; and master Haddon proved it to mean a substance, both by the etymo- jj^j'/j^g^
logy of the word, and by the words of the doctor. " For ova-ia," quotli he, tween
" Cometh of the particle coi/, which descendeth of the verb elfiX ; and so cometh substance
the noun oxxrla, which signifieth substance." Then master Watson answered, "^^y^^^'
that it had not that signification only : but master Haddon proved that it must
needs so signify in that place.
Then Haddon asked Watson, When the bread and wine became symbols I
\Vhere\mto he answered, " After the consecration, and not before." Then ga-
thered master Haddon this reason out of his author.
Da- The same thing, saith Theodoret, that the bread and wine were before Argu-
they were symbols, the same they remain still in nature and substance, ji^ddo,,
after they are symbols.
ti' Bread and wine they were before :
si. Therefore bread and wine they are after.
(1) Dr. Weston piai.setli llicir luarninf,', to Hatter tlicm, but he answerctli not their argumeuls.
(2) Uial. vol. iv. p. 81. edit. Sirmoiid. : and vol. iv. edit. Scliul'/c. Ualtu, 177(i.— Ko.
406
Mary.
A.D.
1553.
Cheney.
Cheney's
prayer.
Cheney
and
Watson
dispute.
Cheney
chal-
lenged,
etc.
Cheney.
The argu-
ment of
Theodo-
ret re-
newed by
Cheney.
Cheney
aiipealed
to tlie
lords.
DISPUTATION IN THE CONVOCATION-HOCSE,
Then master Watson fell to the denial of the author, and said he was a Nes-
torian ; and he desired that he might answer to master Cheney who stood by,
for that he was more meet to dispute in the matter, because he had granted
and subscribed unto the Ileal Presence.
Master Clieney desired patience of the honourable men to hear him, trusting
that he should so open the matter, that the verity should appear : protesting
fin-thermore, that he was no obstinate or stubborn man, but would be conform-
able to all reason ; and if they, by their learning (which he acknowledged
to be much more than his), could answer his reasons, then he would be
ruled by them, and say as they said; for he would be no author of schism, nor
hold any thing contrary to the holy mother the church, which is Christ's
spouse.
Dr. Weston liked this well, and commended him highly, saying that he was
a well-learned and sober man, and well exercised in all good learning, and in
the doctors ; and finally, a man meet, for his knowledge, to dispute in that place :
" I pray you hear him," quoth he.
Then master Cheney desired such as there were present, to pray two words
with him unto God, and to say, " Vincat Veritas ;" " Let the verity take place,
and have the victory;" and all that were present cried with a loud voice,
" Vincat Veritas, Vincat Veritas."
Then said Dr. Weston to him, that it was hypocritical. " Men may better
say," quoth he, " Vicit Veritas," "Truth hath gotten the victory." Master
Cheney said again. If he would give him leave, he would bring it to that
point, that he might well say so.
Then he began with master Watson after this sort : " You said, that master
Iladdon was unmeet to dispute, because he granteth not the natural and real
presence ; but I say, you are much more unmeet to answer, because you take
away the substance of the sacrament."
Master Watson said, he [Cheney] had subscribed to the Real Presence, and
should not go away from that : so said Weston also, and the rest of the priests ;
insomuch that for a great while he could have no leave to say any more, till
the lords spake, and willed that he should be heard.
Then master Cheney told them what he meant by his subscribing to the
Real Presence, far otherwise than they supposed. So then he went forward,
and prosecuted master liaddon's argument, in proving that ova-ia was a sub-
stance ; using the same reason that master Haddon did before him. And when
he had received the same answer also that was made to master Haddon, he
said, it was but a lewd refuge, when they could not answer, to deny the author.
*Yet he proved the author to be a catholic doctor; and, this proved, he con-
firmed his saying of the nature and substance further : " For* the simili-
tude of Theodoret is this," quoth he: "As the tokens of Clu'ist's body and
blood, after tlie invocation of the priest, do change their names, and yet con-
tinue the same substance; so the body of Christ, after his ascension, changed
his name, and was called immortal, yet had it his former fashion, figui'e, and
circumscription ; and, to speak at one word, the same substance of his body.
Therefore," said master Cheney, "if, in the former part of the similitude, you
deny the same substance to continue, then, in the latter part of the similitude,
which agreeth with it, I will deny the body of Christ, after his ascension,
to have the former nature and substance. But that were a great heresy ; there-
fore it is also a great heresy to take away the substance of bread and wine after
the sanctification."
Then was master Watson enforced to say, that the substance of the body, in
the former part of the similitude brought in by him, did signify quantity, and
other accidents of the sacramental tokens which be seen, and not the very sub-
stance of the same; and therefore Theodoret saith, " Quae videntur," etc. that
is, "those things which be seen." For, according to philosophy, the accidents
of things be seen, and not the substances.
Then master Cheney appealed to the honourable men, and desired that they
should give no credit to tliem in so saying ; for if they should so think as they
would teach, after their lordships had ridden forty miles on horseback (as their
business doth sometimes require), they should not be able to say at night, that
they saw their horses all the day, but only the colour of their horses. And, by
liis reason, Christ must go to school, and learn of Aristotle to speak : for when
ABOUT THE REAL PRESENCE. 407
he saw Nathaiiael under the fig-tree, if Aristotle liad stood by, he would have Mary.
said, " No, Christ; thou sawest not him, but the colour of him." ■
After this. Watson said, " What if it were granted that Theodoret was on A. D.
*their* side? Where as they had one of that opinion, there were an hundredth 1553.
on the *other* side."
Then the prolocutor called for maister Morgan to *help. And he* said, that Mortran
Theodoret did no more than he might lawfully do. For first, he granted the '** called
truth, and then, for fear of such as were not fully instructed in the faitli, he spake ^"^.{ ^^ ^
aluiy[j,aTiK<^s ; that is, covertly, and in a mystery ; and this was lawful for him pinch.
to do : for first he granted the truth, and called them the body of Christ, and the
blood of Christ. Then, afterwards, he seemed to give somewhat to the senses,
and to reason : " but, that Theodoret was of the same mind that they were of,
the words following," quoth he, do declare ; for that which followeth is a cause
of that which went before. And therefore he saith, ' The immortality,' etc.
whereby it doth appear, that he meant the divine nature, and not the human."
Then was Morgan taken with misalleging of the text : for tlie book had not Morgan
this word '■ for ;" for the Greek word did rather signify " truly " and not " for ;" f^is^*""'
so that it might manifestly appear, that it was the beginning of a new matter, the text.
and not a sentence rendering a cause of that he had said before. Appendix.
Then it was said by Watson again, " Suppose that Theodoret be with you, Watson,
who is one that we never heard of printed, but two or three years ago ; yet is
he but one, and what is one against the whole consent of the church?" After
this, master Cheney inferred, that not only Theodoret was of that mi-nd, that Cheney,
the substance of bread and wine do remain, but divers others also, and espe-
cially lrena^us, who, making mention of this sacrament, saith thus: "W^hcn
the cup which is mingled with wine, and the bread that is *made,* do receive
the word of God, it is made the eucharist of the body and blood of Christ, by
the which the substance of our flesh is nourished, and doth consist."' If the
thanksgiving do nourish our body, then there is some substance besides Christ's
body.
To the which reason both Watson and Morgan answered, that " Ex quibus," Watson
" By the which," in the sentence of Irenjeus, was referred to the next ante- ^^^' ^'°'^'
cedent, that is, to the body and blood of Christ ; and not to the wine which is
in the cup, and the bread that is broken.
Master Cheney replied, that it was not the body of Christ which nourished Cheney,
our bodies. "And let it be that Christ's flesh nourisheth to immortality, yet it
doth not answer to that argument, although it be true, no more than that
answer which was made to my allegation out of St. Paul, ' The bread which
we break,' etc., with certain other like : whereunto you answered, That bread
was not taken there in his proper signification, but for that it had been ; no
more than the rod of Aaron was taken for the serpent, because it had been a
serpent."
After this, master Cheney brought in Hesychius, and used the same reason Clieney.
that he did, of *the custom of* burning of symbols; and he asked them. What
was burnt? Master Watson said, we must not inquire nor ask, but if there were
any fault, impute it to Christ. Then said master Cheney, Whereof came those
ashes? not of a substance? or can an}"^ substance arise of accidents?
Then was master Harpsfield called in to see what he could say in the matter ; Harps-
wlu> told a fair tale of the omnipotency of God, and of the imbecility and g^'f„7^^
weakness of man's reason, not able to attain to godly things. And he said, that help Wat
it was convenient, whatsoever we saw, felt, or tasted, not to trust our senses, son.
And he told a tale out of St. Cyprian,2how a woman saw the sacrament burning ^^'J j.',^(j.
in her coffer; " and that which burned there," quoth Harpsfield, "burnetii ash' it " '
here, and becometh ashes." But what that was that burrit, he could not tell, were out
But master Cheney continued still, and forced them with this question. What ^'gj^Jj^yf^'
it was that was burnt? " It was either," said he, " the substance of bread, or Lies,
else the substance of the body of Christ, which were too much absurdity to
grant." At length they answered, that it was a miracle; whereat master
Cheney smiled, and said, that he could then say no more.
Then Dr. Weston asked of the company there, whether those men were suf-
ficiently answered, or no. Certain priests cried, "Yea," but they were not
heard at all for the great multitude which cried, "No, No;" which cry was
(1) Iren. lib. v. contra V'alent. [cap. 2. § 3. See the passage quoted supra, pp- 33U, 340.— Kd.]
(2) "De Lapsis," cap. 4.— Ed.
408 DISPUTATION IN THK CONVOCATION-HOUSE,
Mary, heard and noised almost to the end of Paul's. Whereat Dr. Weston being
much moved, answered bitterly, that he asked not the judgment of the rude
A. D. multitude and unlearned people, but of them which were of the house. Then
1553. asked he of master Haddon and liis fellows, whether tliey would answer them
-^^^^^^^^ other three days ? Haddon, Cheney, and Elmar said, " No." But the arch-
would deacon of Winchester stood up and said, that they should not say, but they
^"°^ should be answered ; and though all others did refuse to answer, yet he would
tliey were not, but offered to answer them all one after another. With whose proffer the
sufficient- prolocutor was not contented, but railed on him, and said, that he should go to
sw^red Bedlam : to whom the archdeacon soberly made this answer, that he was more
when he worthy to be sent thithei-, who used himself so ragingly in that disputation,
and his without any indifferent equality. Then rose Dr. Weston up, and said :
sweredno " All the company have subscribed to our article, saving only these men which
ar!,'u- you see. What thei.r reasons are, you have heard. We have answered them
Phil'ot three days, upon promise (as it pleased liim to descant without truth, for no
offereth such promise was made), that they should answer us again as long : as the order
to answer of disputation doth require : and if they be able to defend their doctrine, let
them all. ^i ^ j »
them so do.
A strong Then master Elmar stood up, and proved how vain a man Weston was; for
argument j^g affirmed that they never promised to dispute, but only to open and testify to
Westfln: 'he world their consciences. For when they were required to subscribe, they
where he refused, and said they would show good reasons which moved *their con-
j* "°'^^'^ sciences,* that they could not with their consciences subscribe; as they had
he' would' partly ah-eady done, and were able to do more sufficiently: "Therefore," quod
outface, he, " it hath been ill called a disputation, and they worthy to be blamed that
,., were the authors of that name. For we meant not to dispute, nor now mean
jblmar s , ,, i i /< i • i i
reason not to answer, before our arguments, quod he, " which we have to pro-
why they pound, be soluted, according as it was appointed. For by answering we should
not" but encumber ourselves, and profit nothing; since the matter is already decreed
answer, upon and determined, whatsoever we shall prove or dispute to the contrary.
The Act of the Sixth Day.
On Monday following, being the 30th of October, the prolocutor demanded
of John Philpot, archdeacon of Winchester, whether he would answer in the
questions before propounded to their objections, or no? To whom he made this
answer, That he would willingly so do, if, according to their former determina-
tion, they would first answer sufficiently to some of his arguments, as they had
promised to do ; whereof he had a dozen, *and not half of the first yet* decided :
and if they would answer fully and sufficiently but to one of his arguments, he
promised that he would answer to all the objections that they should bring.
Then the prolocutor bade him propound his argument, and it should be reso-
lutely answered by one of them ; whereunto master Morgan was appointed.
" Upon Wednesday last," quoth he, " I was inforced to silence before I had
*beaten out* half mine argument; the sum whereof was this (as was gathered
by the just context of the Scripture) — That the human body of Christ was
ascended into heaven, and placed on the right hand of God the Father : where-
fore it could not be situate upon earth in the sacrament of the altar invisible,
after the imagination of man." The argument was denied by Morgan : for the
proof whereof, Philpot said, that this was it that he had to confirm his first
argument, if he might have been suffered the other day : as thus :
Argil- Fe- " One self and same nature,' quoth lie, "receiveth not in itself any thing
""^"^' that is contrary to itself.
ri- " But the body of Christ is a human nature, distinct from the Deity, and
is a proper nature of itself:
o. " Ergo, It cannot receive any thing that is contrary to that nature, and
that varieth from itself.
" But bodily to be present, and bodily to be absent ; to be on earth, and to be
in heaven, and all at one present time ; be things contrary to the nature of a
human body : ergo, it cannot be said of the human body of Clirist, that the
selfsame body is both in lieaven, and also in earth at one instant, cither visibly
or invisibly."
ABOUT THE REAL PRESENCE. 409
Morgan denied the major, that is, the first part of the argument; the wliich jifnry.
Philpot vouched out of Vigilius,' an ancient writer. But Morgan cavilled that
it was no Scripture, and bade him prove the same out of Scriptui-e.^ A. D.
Philpot said, he could also so do, and right well deduce the same out of St. 1553.
Paul, who saith, "that Christ is like unto us in all points, except sin:" and Phihiot"
therefore, like as one of our bodies cannot receive in itself any thing contrary
to the nature of a body, as to be in Paul's Church and at Westminster at one One body
instant, or to be at London visibly, and at Lincoln invisibly, at one time (for !jj""°' ^^
that is contrary to the nature of a body, and of all creatures, as Didimus and in divers
Basilius do affirm ; *so* that an invisible creature, as an angel, cannot be places.
at one time in diveis places) : wherefore he concluded that the body of Christ
might not be in more places than in one, which is in heaven ; and so conse-
quently not to be contained in the sacrament of the altar.
To this the prolocutor took upon him to answer, saying, that it was not true Weston.
that Christ was like imto us in all points, as Philpot took it, except sin. For
that Christ was not conceived by the seed of man, as we be.
Whereunto Philpot again replied, that Christ's conception was prophesied Philpot.
before, by the angel, to be supernatural; but after he had received our nature
by the operation of the Holy Ghost in the Virgin's womb, he became *after-
wards* in all points like unto us, except sin.
Then Morgan inferred that this saying of Paul did not plainly prove his Morgan.
purpose.
" Well," quoth Philpot, " I perceive that you do answer but by cavillation, Philpot.
yet am I not destitute of other Scriptures to confirm my first argument, although
you refuse the probation of so ancient and catholic a doctor as Vigilius is.
St. Peter, in the sermon that he made in Acts iii., making mention of Christ,
saith these words, " W'hom heaven must i-eceive, until the consummation of all
things," etc.: which words are spoken of his humanity. *Now* if Leaven nmst
hold Christ, then can he not be here on earth in the sacrament, as is pretended."
Then Morgan, laughing at this, and giving no direct answer at all. Harps- Harps-
field stood up, being one of the bishop of London's chaplains, and took upon ^^j!^ ^^^^
him to answer to the saying of St. Peter, and demanded of Philpot, whether he
would, " ex necessitate," that is, of necessity, force Christ to any place, or no.
Philpot said, that he would no otherwise force Christ of necessity to any Philpot.
place, than he is taught by the woi-ds of the Holy Ghost, which sound thus :
That Christ's human body must abide in heaven until the day of judgment, — as
I rehearsed out of the chapter before mentioned.
" Why," quoth Harpsfield, "do ye not know that Christ is God omnipotent?" Harps
" Yes," said Philpot, " I know that right well; neither doubt I any thing at *"*'''
all of his omnipotency. But of Christ's omnipotency what he may do, is not
our question, but rather what he doth. I know he may make a stone in the
wall a man, if he list, and also that he may make more worlds : but doth he
therefore so ? It were no good consequent so to conclude ; he may do this or
that, therefore he doth it.
Ba- " We must believe so much of his omnipotency, as he by his word hath
declared and taught.
to- " But by his word he hath taught us, that the heavens must receive his.
body until the day of doom.
CO. " Ergo, We ought so to believe.
" W^hy," quoth the prolocutor, " then you will put Christ in ])rison in
heaven."^ To the which Philpot answered, " Do you reckon heaven to be a
prison? God grant us all to come to that prison."
(1) " Vigilius" was bishop of Thapsus, and flourished about the year 500, or earlier; his treatise
against Eutyches is included in the Bibliotheca Patrum, as in the first Paris collection, vol. v.
pp. 567— 5S4, where it is incorrectly assigned to Vigilius, bishop of Trent. His works have been
published in a collected form by Chifflet; Divione. 1665. Tiie treatise here referred to was pub-
lished separately, Tiguri, 1539; also Colon. 1575. See Oudin. Comment, de Scrip. Eccles. toni.i.
col. 1320; also Walchii Biblioth. Patrum, p. 611, Jenae, 18:!4; Rivet's Critici Sacri lib. iv. cap. 2»;
and CaTe's Hist. Litt. — Er>.
(2) Here is a new evasion invented by Morgan, who dare not plainly deny Vigilius's authority,
but under a colour.
• (3) If Weston charge them for piisoning Christ in heaven, how may they charge the papists for
prisoning Christ in a box !
field.
410
DISPUTATION IN THE COXVOCATION-HOUSE.
Mary.
A.D.
1553.
Philpot.
'• Opor-
tet," how
it is taken
diversely
ill Scrip-
ture.
Pliilpot.
Weston.
Philpot.
Weston.
Philpot.
Weston.
Philpot.
Morgan.
PhOpot.
Morgan.
Philpot.
See
Addenda,
More-
man.
Whether
the
church
was be-
fore the
Scripture.
Philpot.
After tills, Harpsfield inferred that this word " oportet " in St. Peter, which
signifieth in Enghsh "must,'' did not import so much as I would infer, of
necessity, as by other places of Scripture it may appear, as in 1 Timothy iii.,
where Paul saith, " Oportet episcopum esse unius u.xoris virum," " A bishop
must be the husband of one wife." " Here," quoth he, " ' oportet ' doth
not import such a necessity, but that he that never was married may be a
bishop." w^.
To this Philpot said again, that the places were not alike, which lie went
about to compare; *\vhich thing ought specially to be observed in con-
ferring of words or Scriptures together;* for that, in the place by him
alleged, St. Paul doth declare of what quality a bishop ought to be. But
in the other, St. Peter teacheth us the place where Christ must necessarily
be until the end of the world : which we ought to believe to be true.
" And this comparison of this word ' oportet' doth no more answer mine argu-
ment, than if I should say of you now being here, ' Oportet te hie esse,' ' You
must needs be here;' which importeth such a necessity for the time, that you
can no otherwise be but here : and yet you would go about in words to avoid
this necessity with another ' oportet' in another sense, as this; ' Oportet te esse
virum bonuni,' ' You must be a good man ;' where * oportet ' doth not in very
deed conclude any such necessity, but that you mat/ be an *ill* man. Thus
you may see that your answer is not sufficient, and as it were no answer to my
argument."
Then the prolocutor brought in another " oportet," to help this matter (if it
might be), saying, " What say you to this, ' Oportet haereses esse ;' must here-
sies needs be therefore, because of this word ' oportet V "
"No, truly," quod Philpot: " it cannot otherwise be, if you will add that
which followeth immediately upon these words of Paul, that is, ' Ut qui electi
sunt manifestentur ;' that is, ' That such as be the elect of God may be mani-
fested and known.' "
" Why," quoth the prolocutor, "the time hath been, that no heresies were."
" I know no such time," quoth Philpot; " for since the time of Abel and Cain
heresies have been, and then began they."
Then said the prolocutor, " Will you now answer Morgan an argument or
two?" " I will," quod Philpot, "if I may first be answered *of* my argument
any thing according to truth and to learning." " What ! " quod the prolocutor,
" you will never be answered."
" How I am answered," quoth Philpot, " let all men that are here present
judge, and especially such as be learned ; and with what cavillations you have
dallied with me. First, to the ancient authority of Vigilius you have answered
nothing at all, but only denying it to be Scripture, that he saith. Secondly, to
the saying of St. Peter in the Acts, ye have answered thus — demanding of me
whether I would keep Christ in prison, or no. Let men now judge, if this be
a sufficient answer, or no."
Then stood Morgan up again, and asked Philpot whether he would be ruled
by the universal church, or no ?
" Yes," quoth he, " if it be the true catholic church. And sith you
speak so much of the church, I wovild fain that you would declare what the
church is."
" The church," quoth Morgan, " is diffused and dispersed throughout the
whole world."
" That is a diffiise definition," quoth Philpot, " for I am yet as uncertain as
I was before, what you mean by the church : but I knowledge no church but
that, which is grounded and founded on God's word ; as St. Paul saith, ' Upon
the foundation of the apostles and prophets, and upon the Scriptures of God.' "
" What !" quoth Moreman, " was the Scripture before the church?" " Yea,"
quoth Philpot.
" But 1 will prove nay," quoth Moreman, " and I will begin at Christ's time.
The church of Christ was before any Scripture written ; for Matthew was the
first that wrote the gospel, about a dozen years after Christ : ergo, the church
was before the Scripture."
To whom Phil])ot answering, denied his argument ; which when Moreman
could not prove, Philpot showed that his argument was " elenchus," or a fallacy
that is, a deceivable argument. For he took the Scripture only to be that
THE DISSOLVING OF THE CONVOCATION. 411
wliich is written by men in letters ; whereas, in very deed, all prophecy uttered Mary.
hy the Spirit of God, was counted to be Scripture before it was written "in paper
and ink, for that it was written in the hearts, and graven in the minds, yea, A. D.
and inspired in the mouths, of good men and of Christ's apostles, by the Spirit 1553.
of Christ : as the salutation of the angel was the Scripture of Christ, and the
word of God before it was written.
At that Moreman cried, " Fie! fie !" wondering that the Scripture of God More-
should be counted Scripture before it was written ; and afhrmed, that he had no ™^"-
knowledge that sakl so.
To whom Philpot answered, that concerning knowledge in this behalf, for Philpot.
the trial of the truth about the questions in controversy, he would wish himself
no woi-se matched than with Moreman.
At the which saying the prolocutor was grievously offended, saying, that it Weston
was arrogantly spoken of him, that would compare with such a worshipful raileth
learned man as ]\Ioreman was, being himself a man unlearned, yea, a madman ; phTlpot to
meeter to be sent to Bedlam,* than to be among such a sort of learned and be a mad-
grave men as were there ; and a man that never would be answered, and one "'^"'
that troubled the whole house : and therefore he did command him that he
should come no more into the house, demanding of the house, whether they
would agree thereupon, or no. To whom a great company answered " Yea."
Then said Philpot again, that he might think himself happy that was out of
that company.
After this Morgan rose up, and rounded the prolocutor in the ear. And then Morgan.
again the prolocutor spake to Philpot, and said, " Lest thou shouldest slander Philpot
the house, and say that we will not suffer you to declare your mind, we are ?" "^"i™^^
content you shall come into the house as you have done before ; so that you be gown and
apparelled with a long gown and a tippet, as we be, and that you shall not ^ t'ppet.
speak, but when I command you." " Then," quoth Philpot, *' I had rather be
absent altogether."
Thus they, reasoning to and fro, at length, about the 13th of
December, queen Mary, to take up the matter, sendeth her com-
mandment to Bonner bishop of London, that he should dissolve and
break up the convocation. Tlic copy of which commandment here
folio weth.
The Precept of the Queen to Bonner, Bishop of London, for the
dissolving of the aforesaid Convocation.
Maria, &c., reverendo in Christo Patri et domino, domino Edmundo Londi-
nensi episcopo, salutem. Cum praesens Convocatio Cleri Cantuariensis pro-
vincicB apud S. Pauhim London, jam modo tenta et instans existit, certis tamen
urgentibus causis et considerationibus nos specialiter moventibus, de advisamento
concilii nostri ipsam pra?sentem convocationem duximus dissolvendam. Et
ideo vobis mandamus quod eandem prsesentem convocationem apud Sanctum
Paulum prajdictum debito modo absque aliqua dilatione dissolvatis, dissolvive
faciatis prout convenit, significantes ex parte nostra universis et singulis epi-
scopis, necnon archidiaconis, decanis, et omnibus aliis personis ecclesiasticis
quibuscunque dictge Cantuariensis provinciae quorum interest, vel interesse
potent, quod ipsi et eorum quilibet huic mandato nostro exequendo intendentes
sint et obedientes prout decet. — Teste meips^ apud Westmonasterium 13 die
Decembris, anno regni nostri primo.
During the time of this disputation, the 20th day of November,
the mayor of Coventry sent up unto the lords of the council Baldwin
Clarke, John Careless, Thomas Wilcocks, and Richard Estclin, for
their behaviour upon Allhallows-day last before : whereupon Care-
less and Wilcocks were committed to the Gatehouse, and Clarke and
Estelin to the Marshalsea.
412 CHANMER AND OTHERS COMMITTED TO THE TOWER.
Manj. The same day there was a letter directed to sir Christopher Hey-
^ Y) don, and sir William Farmer, knights, for the apprehension of John
155.3. Huntingdon preacher, for making a rhyme against Dr. Stokes and
the sacrament : who, appearing before the council the 3d of Decem-
ber next after, was, upon his humble submission and promise to
amend as well in doctrine as in living, again suffered to depart.
In the days of king Henry, and also king Edward reigning after
him, divers noble men, bishops, and others, were cast into the ToAver,
some charged with treason, as lord Coiu'tney,' and the duke of
Norfolk — whose son lord Henry, earl of Surrey, had been the same
time beheaded, a worthy and ingenuous gentleman, for what cause,
or by whom, I have not here to deal : this is certain, that not many
years after his death followed the beheading of both the lord Sey-
mours, and at last of the duke of Northumberland also — some for
the pope's supremacy, and suspicious letters tending to sedi-
tion (as Tonstal, bishop of Durham), and others for other things,
all which continued there prisoners till queen Mary's coming-in :
unto whom the said queen eftsoons granted their pardon, and re-
Gardiner, stored them to their former dignities ; amongst whom, also, was Gar-
made^i'ord diucr, bishop of Winchester, whom she not only freed out of
c^hancei- captivity, but also advanced him to be high chancellor of England.
Lord Furthermore, to the lord Courtney she showed such favour, that she
made earl made liiui carl of Devonshire, insomuch that there was a suspicion
of Devon j^^^Q,^ggt_ many, that she would marry him ; but that proved
otherwise.
The same time Bonner, also, had been prisoner in the INIarshalsea;
whom likewise queen Mary delivered, and restored to the bishopric
Goodbi- of London again, displacing Dr. Ridley, with divers other good
v'Si!' '^' bishops more, as is above mentioned : as Cranmer fcom Canterbury,
App^dix. ^^^ archbishop of York likewise, Poynet from Winchester, John
Hooper from Worcester, Barlow from Bath, Harley from Hereford,
Taylor from Lincoln, Ferrar from St. David's, Coverdale from
Exeter, Scory from Chichester, etc., with a great number of arch-
deacons, deans, and briefly, all such beneficed men, who either were
married, or would constantly adhere to their profession. All which
Popish -wQxe removed from their livings, and others of the contrary sect set in
intruded, the samc, as cardinal Pole (who was then sent for), Gardiner, Heath,
White, Day, Tubervill,^ etc.
False re- And as touchiug Cranmer, of whom mention was made before, for-
somuch as there was rumour spread of him the same time in London,
that he had recanted, and caused mass to be said at Canterbury, for
purging of himself he published abroad a declaration of his truth and
constancy in that behalf, protesting that he neither had so done, nor
minded so to do : adding moreover, that if it would so please the
Cranmer quccu, lie, with Peter Martyr, and certain others whom he would
terMar- choosc, would, in opcu disputatiou, sustain the cause of the doctrine
lyr, and taught and set forth before in the time of king Edward, against all
others,of- » n i -i i . * . ? , .
fertode- pei'sous whomsocvcr. But wliile he was in expectation to iiave tins
doctrine'' disputation obtained, he, with other bishops, was laid fast in the
au^inen 'J^<*wer, and Peter JNIartyr permitted to depart the realm ; and so
went he to Strasburg.
(1) This lord CouiliK'y was son to the marquis of Exeter (2) Or " Troublefitld." — Ed.
FOREIGN MARRIAOE. 413
November. — After this, in the month of November, the arcli- Mary.
bishop Cranmer, notwitlistanding he had earnestly refused to sub- a t\
scribe to the king's will in disinheriting liis sister Mary, alleging 1553*
many grave and pithy reasons for her legitimation, was, in Guildhall (.^.^^^^^^^^
of London, arraigned and attainted of treason, with the lady Jane, wituiady
and three of the duke of Northumberland's sons, who, at the entreaty raigned'^^f
of certain persons, were had again to the Tower, and there kept for a ^'■'^^^°"-
time. All which notwithstandino-, Cranmer, beino- pardoned of trea- t'ranmer
. . (luit of
son, stood only in the action and case of doctrine, which they called treason,
heresy, whereof he was right glad and joyful.
This being done in November, the people, and especially the
churchmen, perceiving the queen so eagerly set upon her old religion,
they likewise, for their parts, to show themselves no less forward to
serve the queen's appetite (as the manner is, of the multitude, com-
monly to frame themselves after the humour of the prince and Going
time present), began in their choirs to set up the pageant of St. stjcatiw-
Katharine, and of St. Nicholas, and of their processions in Latin, ^'"y."*^
after all their old solemnity, with their gay gardeviance, and grey ch'nias
amices. ^pp™j.>.
December. — And when the month of December was come, the
parliament brake up, but first of all such statutes were repealed,
which were made either of prcemunire, or touched any alteration of
religion and administration of sacraments under king Edward : in the
which parliament, also, communication was moved of the queen's
marriage with king Philip the emperor's son.
1\\ this meanwhile cardinal Pole, being sent for by queen Mary, Cardinal
was by the emperor requested to stay with him, to the intent (as J°^^ ^^'"
some think) that his presence in England should not be a let to the
marriage which he intended between Philip his son, and queen Mary. Marriage
For the making whereof he sent a most ample ambassade, with full phiTip*^"
power to make up the man-iage betwixt them ; which took such sue- c"ncfud-''
cess, that after they had communed of the matters a few days, they e<i.
knit up the knot.
January. — The 13th of January, 1554, Dr. Crome, for his a.d.iss!
preaching upon Christmas-day without license, was committed to the
Fleet.
The 21st of January, master Thomas Wootton, esquire, Avas, for
matter of religion, committed to the Fleet close prisoner.
This mention of marriage was about the beginning of January, and
was very evil taken of the people, and of many of the nobility, who,
for this, and for religion, conspiring among themselves, made a rebel-
lion, whereof sir Thomas Wyat, knight, was one of the chief begin-
ners ; who, being in Kent, said (as many else perceived), that the
queen and the council would, by foreign marriage, bring upon this
realm most miserable servitude, and establish popish religion. About
the 25th of January news came to London of this stir in Kent, and Jan. 25.
shortly after of the Duke of Suffolk, who was fled into Warwickshire
and Leicestershire, there to gather a power. The queen therefore
caused them both, with the Carews of Devonshire, to be proclaimed Jf'^Ko"^^
traitors; and sent into Kent acrainst Wvat, Thomas, duke of Nor- '""'K ^'^"'
J. T->i .'' ' against
folk, who, being about Kochcster-bridge forsaken of them -that went wyat.
414
QUEKN MARY S ORATION.
Mary.
with him, returned safe to London without any more harm done to
^ J) him, and without bloodshed on either part.
1554". Furthermore, to apprehend the duke of Suffbll^, being fled into
Ti^Td^ Warwickshire, was sent the earl of Huntingdon in post, who, enter-
of Suffolk ino- the city of Coventry before the duke, disappointed him of his
hended. purpose. Whcreforc the duke, in great distress, committed himself
to the keeping of a servant of his, named Underwood, in Astley-
park, who, like a false traitor, bewrayed him. And so he Avas
brought up to the Tower of London.
Fehruarij. — Li the meanwhile sir Peter Carew, hearing of that
was done, fled into France ; but the others were taken, and Wyat
came towards London in the beginning of February. The queen,
hearing of Wyat's coming, came into the city to the Guildhall,
where she made a vehement oration against Wyat ; the contents
(at least the effect) whereof, here followeth, as near as out of her own
mouth could be penned.
Queen
Mary
Cometh
to the
Guild-
hall.
Demands
pretended
to be sent
from mas-
terWyat
and his
company
to queen
Mary
Queen
Mary ex-
cuseth
iier raar-
The Oration of Queen Mary in the Guildhall, on the First of
February, 1554.
I am come unto you in mine own person, to tell you that, which already you
see and know; that is, how traitorously and rebelliously a number of Kentish-
men have assembled themselves against both us and you. 'i'heir pretence (as
they said at the first) was for a marriage determined for us : to the which, and
to all the articles thereof, ye have been made privy. But since, we have caused
certain of our privy council to go again unto them, and to demand tbe cause of
this their rebellion ; and it appeared then unto our said council, that the matter
of the marriage seemed to be but a Spanish cloak to cover their pretended
purpose against our religion ; for that they arrogantly and traitorously demanded
to have the governance of our person, the keeping of the Tower, and the
placing of our councillors.
Now, loving subjects, what I am, ye right well know. I am your queen, fco
whom at my coronation, when I was wedded to the realm and laws of the same
(the spousal ring whereof I have on my linger, which never hitlierto was, nor
hereafter shall be left off), you promised your allegiance and obedience unto
me. And that I am the right and true inheritor of the crown of this realm of
England, I take all Christendom to witness. My father, as ye all know, pos-
sessed the same regal state, which now rightly is descended unto me : and to
him always ye showed yourselves most faithful and loving subjects; and there-
fore I doubt not, but ye will show yourselves [such] likewise to me, and that ye
will not suffer a vile traitor to have the order and governance of our person, and
to occupy our estate, especially being so vile a traitor as Wyat is; who most
certainly, as he hath abused mine ignorant subjects which be on his side, so
doth he intend and purpose the destruction of you, and spoil of your goods.'
And I say to you, on the word of a prince, I cannot tell how natm-ally the
mother loveth the child, for I was never the mother of any; but certainly, if a
prince and governor may as naturally and earnestly love her subjects, as the
mother doth love the child, then assure yourselves, that I, being your lady and
mistress, do as earnestly and tenderly love and favour you. And I. thus loving
you, cannot but think that ye as heartily and faithfully love me ; and then I
doubt not but we shall give these rebels a short and speedy overthrow.
As concerning the marriage, ye shall understand, that I enterprised not the
doing thereof without advice, and that by the advice of all our privy council,
who so considered and weighed the great commodities that might ensue thereof,
that they not only thought it very honourable, but also expedient, both for the
wealth of the realm, and also of you our subjects. And as touching myself, I
(I) How he intended the spoil of their goods, it appeareth in that he, coming to Southvvark, did
hurt neither man, woman, nor child, neither in body, nor in a penny of their goods.
TALK BETWEEN LADY JANE AND FECKNAM. 415
.assure you, I am not so bent to my will, neither so precise nor affectionate, that Mary.
either for mine own pleasure I would choose where I lust, or that I am so " ■
desirous, as needs I would have one. For God, I thank him, to whom be the -'^••^•
praise therefore, I have hitherto lived a virgin, and doubt nothing, but with ^^^'^-
God's grace, I am able so to live still. But if, as my progenitors have done
before, it may please God that I might leave some fruit of my body behind
me, to be your governor, I trust you would not only rejoice thereat, but also I
know it would be to your great comfort. And certainly, if I either did think
or know, that this marriage were to the hurt of any of you my commons, or to
the impeachment of any part or parcel of the royal state of this realm of '^h^P™-
England, I would never consent tliereunto, neither would I ever marry while I queen ^
lived. And on the word of a queen, I promise you, that if it shall not probably Mary
appear to all the nobility and commons in the high court of parliament, that fo"cliing
this marriage shall be for the high benefit and commodity of the whole realm, ria^e.
then will I abstain from marriage while I live.
And now, good subjects, pluck up your hearts, and, like true men, stand fast
against these rebels, both our enemies and yours, and fear them not; for I
assure you, I fear them nothing at all. And I will leave with you my lord
Howai'd, and my lord treasurer, who shall be assistants with the mayor for your
defence.
Here is to be noted, that at the coming of queen Mary to the
Guildhall, it being bruited before, that she "was coming with harnessed
men, such a fear came among them, that a number of the Londoners,
fearing lest they should be there entrapped and put to death, made
out of the gate before her entering in. Furthermore note, that when
she had ended her oration (which she seemed to have perfectly conned
without book), Winchester, standing by her, when the oration was
done, with great admiration cried to the people, " O how happy are
we, to whom God hath given such a wise and learned prince,'''' etc.
Two days after, which was the 3d of February, the lord Cobliam Feb. 3.
was committed to the ToAver, and master Wyat entered into South- wyat iu
wark, who, forasmuch as he could not enter that way into London, ^^^]'
returning another way by Kingston with his army, came up through at,p"'I-t
the streets into Ludgate, and returning thence was resisted at wyat
Temple-bar, and there yielded himself to sir Clement Parson, and so Ludgate'."
was brought by him to the court, and with him the residue of his t^^l'^\
/r' 1 r- • r^ tt i i i i f r- i • hended at
army (tor beiore, sn* (jreorge rlarpar, and almost halt 01 his men ran Tempie-
away from him at Kingston-bridge) were also taken, and about a
hundred killed, and they that were taken were had to prison, and a
great many of them were hanged, and he himself afterward executed wyatex
at the Tower-hill, and then quartered ; whose head, after being set '^'^^'''"''•
up upon Hay-hill, was thence stolen away, and great search made for
the same : of which story ye shall hear more (the Lord willing)
hereafter.
The ] 2tli day of February was beheaded the lady Jane, to Avhom Ladyjanc
was sent master Fecknam, alias Howman, from the queen, two days "^"^'"^^
before her death, to commune with her, and to reduce her from the
doctrine of Christ to queen Mary''s religion : the effect of which
communication here followeth :
The Communication had between the Lady Jane and Fecknam.
Fecknam: — "Madam, I lament your heavy case; and yet I doubt not, but Lndy.Tane
that you bear out this sorrow of yours with a constant and patient mind." abw'tak-
Jane : — "You are welcome unto me, sir, if your coming be to give christian etii her
exhortation. And as for my heavy case, I thank God, 1 do so little lament it, trouble.
416 TALK BETWEEN LADV JANE AND FECKNAM.
Mary, tliiit rather I account the same for a more manifest declaration of God's favour
toward me, than ever he showed me at any time before. And therefore
A. D. there is no cause why either you, or others which bear me good will, sliould
'55'*' lament or be grieved with this my case, being a thing so profitable for my
soul's health."
Fecknam : — " I am here come to you at this present, sent from the queen
and her council, to instruct you in the true doctrine of the riglit faith : although
I have so great confidence in j'ou, that I shall have, I trust, little need to tra-
vail with you much therein."
Jane : — " Forsootli, I heartily thank the queen's highness, which is not
immindful of her humble subject : and I hope, likewise, that you no less will
do your duty therein both truly and faithfully, according to that you were sent
for."
Feclmam : — " What is then required of a chi-istian man ?"
Jane : — " That he should believe in God the Father, the Son, and the Holy
Ghost, three persons and one God."
Fecknam : — " What? Is there nothing else to be required or looked for in a
christian, but to believe in him ?"
Jane : — " Yes, we must love him with all our heart, with all our soul, and
with all our mind, and our neighbour as ourself."
Fecknam : — " Why? then faith justifieth not, nor saveth not."
Faithonly Jane : — "Yes verilv, faith, as Paul saith, only justifieth,"
justifieth. Fecknam .•— " Why"? St. Paul saith, ' If I have all faith without love, it is
nothing.' "
Jane : — "True it is; for how can I love him whom I trust not, or how can
I trust him whom I love not? Faith and love go both together, and yet love
is comprehended in faith."
Fecknam : — " How sliall we love our neighbour?"
Jane : — " To love our neighbour is to feed the hungry, to clothe the naked,
and to give drink to the thirsty, and to do to him as we would do to ourselves."
Fecknam : — " Why ? tlien it is necessary unto salvation to do good works also,
and it is not sufficient only to believe."
Good Jane : — " I deny that, and I afiirm tliat faith only saveth : but it is meet for
cessarv^^' ^ christian, in token that he followeth his master Christ, to do good works ; yet
yet do ' may we not say that they profit to our salvation. For when we have done all,
not profit yet we be unprofitable servants, and faith only in Christ's blood saveth us."
tion Fecknam : — " How many sacraments are there?"
Two sa- Jane. — " Two : the one the sacrament of baptism, and the other the sacra-
craments. ment of the Lord's supper."
Fecknam : — " No, there are seven."
Ja7ie : — " By what scripture find you that?"
Fecknam : — " Well, we'will talk of that hereafter. But what is signified by
your two sacraments?"
The sa- Jane: — " By the sacrament of baptism I am washed with water and regene-
oHjiap"*^ rated by tlie Spirit, and that washing is a token to me that I am the child of
tism, and God. The sacrament of the Loi-d's supper, offered unto me, is a sure seal and
the Lord's testimony tliat I am, by the blood of Christ, which he shed for me on the cross,
made partaker of the everlasting kingdom."
Fecknam : — " Why ? what do you receive in that sacrament ? Do you not
receive tlie very body and blood of Christ?"
What we Jane : — " No surely, I do not so believe. I think that at the supper I neither
with^the I'eceive flesh nor blood, but bread and wine : which bread when it is broken,
sacra- and the wine when it is drunken, put me in remembrance how that for my sins
"i*^"'- the body of Christ was broken, and his blood shed on the cross ; and with that
bread and wine I receive the benefits that come by the breaking of his body,
and sliedding of his blood, for our sins on the cross.'
Fecknam : — " Why, doth not Christ speak these words, ' Take, eat, this is
)ny body?' Require you any plainer words? Doth he not say, it is his body?"
Jane : — " I grant, he saith so ; and so he saitli, ' I am the vine, I am the
door ;' but he is never the more for that, the door or the vine. Dotli not St. Paul
say, 'He callcth things tliat are not, as tliough tliey wcre?'^ God forbid that 1
sliould say, that I eat the very natural body and blood of Christ : for then either
(1) Rom. iv.
A LETTER OF THE LADY JANE TO HER FATHER. 41T
I should pluck away my redemption, or else there were two bodies, or two Manj.
Christs. One body was tormented on the cross, and if they did eat another
body, then had he two bodies : or if his body were eaten, then was it not broken A. D.
upon the cross; orif it were broken upon the cross, itwas not eaten of his disciples." HJoi.
Fecknam : — " Why, is it not as possible that Christ, by his power, could make
his body both to be eaten and broken, and to be born of a virgin, as to walk +
wpon the sea, having a body, and other such like miracles as he wrought by his
power only ?"
Jane : — " Yes verily, if God would have done at his supper any miracle, he Christ
miglit have done so : but I say, that then he minded no work nor miracle, but '''""' 1'°^^-
only to break his body, and shed his blood on the cross for our sins. But I pray bread into
you to answer me to this one question : Where was Christ when he said, ' Take, !"« body,
eat, this is my body?' Was he not at the table, when he said so ? He was at ''"'^ "'^'
that time alive, and suffered not till the next day. V/hat took he, but bread ? gument
what brake he, but bread ? and what gave he, but bread ? Look, what he ^'l''^' ''^
took, he brake : and look, what he brake, he gave : and look, what he gave,
they did eat : and yet all this while he himself was alive, and at supper before
his disciples, or else they were deceived."
Fecknam : — " You ground your faith upon such authors as say and unsay
both in a breath; and not upon the church, to whom ye ought to give credit."
Jane : — " No, I ground my faith on God's word, and not upon the church.
For if the church be a good church, the faith of the church must be tried by
God's word ; and not God's word by the church, neither yet my faith. Shall I
believe the church because of antiquit)', or shall I give credit to the church that
taketh away from me the half part of the Lord's supper, and will not let any
man receive it in both kinds ? which things, if they denj' to us, then deny they
to us part of our salvation. And I saj', that it is an evil church, and not the A note of
spouse of Christ, but the spouse of the devil, that altereth the Lord's supper, ''^'^ |^'^®
and both taketh from it, and addeth to it. To that church, say I, God will add
plagues ; and from that church will he take their part out of the book of life.
Do they learn that of St. Paul, when he ministered to the Corinthians in both
kinds? Shall I believe this church? God forbid!"
Fecknam : — " That was done for a good intent of the church, to avoid a
heresy that sprang on it."
Jane : — " Why, shall the church alter God's will and ordinance, for good
intent? How did king Saul ? The Lord God defend ! "
AVitli these and sucli like persuasions lie "would Lave had her lean
to the chiu-ch, but it would not be. There were many more things
whereof they reasoned, but these were the chiefest.
After this, Fecknam took his leave, saying, that he was sorry for
her : " For I am sure,'' quoth he, " that we two shall never meet."
Jane : — "True it is," said she, " that we shall never meet, except God turn
your heart ; for I am assured, unless you repent and turn to God, you are iu
;iii evil case. And I pray God, in the bowels of his mercy, to send you his
Holy Spirit; for he hath given you his great gift of utterance, if it please him
also to open the eyes of your heart."'
A Letter of the Lady Jane, sent unto her Father.
Father, although it hath pleased God to hasten my death by you, by whom Lady
my life should rather have been lengthened ; yet can I so patiently take it, as I j"^"^'^
yield God more hearty thanks for shortening my woful daj's, than if all the ^cr fn-
world had been given unto my possession, with life lengthened at my own will. tUer.
And albeit I am well assured of your impatient dolours, redoubled manifold
ways, both in bewailing your own woe, and especially, as I hear, my unfortunate
state ; yet, my dear father (if I may without oifence rejoice in my own mis-
haps), meseems in this I may account myself blessed, that washing my hands
with the innocency of my fact, m)' guiltless blood may cry before the Lord,
Mercy to the innocent! And yet, though 1 must needs acknowledge, that
(!) These words were spoken openly
VOL. VI. K E
418 A LETTER OF THE LADY JANE
Mary, being constrained, and, as you wot well enough, continually assayed, in taking
upon me I seemed to consent, and therein grievously offended the queen and
1 -''^* ^^'' '^^^^ ■ '^'^^ ^° ^ assuredly trust, that this my offence towards God is so much
the less, (in that being in so royal estate as I was) mine enforced honour blended
never with mine innocent heart. And thus, good father, I have opened unto
you the state wherein I at present stand ; whose death at hand, although to you
perhaps it may seem right woful, to me there is nothing that can be more wel-
come, than from this vale of misery to aspire to that heavenly throne of all joy
and pleasure with Christ our Saviour. In whose steadfast faith (if it may be
lawful for the daughter so to write to the father),^ the Lord that hitherto hath
strengthened you, so continue you, that at the last we may meet in heaven with
the Father, the Son, and the Holy Ghost.
At what time her father was flourishing in freedom and prosperity
in the time of king Edward, there belonged unto him a certain learned
man, student and graduate of the university of Oxford ; who, then,
being chaplain to the said duke, and a sincere preacher (as he
appeared) of the gospel, according to the doctrine of that time set
forth and received, shortly after that the state of religion began to
alter by queen Mary, altered also in his profession with the time, and
of a protestant became a friend and defender of the pope"'s proceed-
ings. At whose sudden mutation and inconstant mutability, this
christian lady being not a little aggrieved, and most of all lamenting
the dangerous state of his soul, in sliding so away for fear from the
way of truth, writeth her mind unto him in a sharp and vehement
letter : which, as it appeareth to proceed of an earnest and zealous
heart, so would God it might take such effect with him, as to reduce
him to repentance, and to take better hold again for the health and
wealth of his own soul. The copy of the letter is this as followeth.
Appe'^iz. Another Letter of the Lady Jane to Master Harding,^ late Chap-
lain to the Duke of Suffolk her Father, and then fallen from the
truth of God's most Holy Word.^
So oft as I call to mind the dreadful and fearful saying of God, " That he
which layeth hold upon the plough, and looketh back, is not meet for the king-
dom of heaven;"* and, on the other side, the comfortable words of our Saviour
Christ to all those tiiat, forsaking themselves, do follow him : I cannot but
marvel at thee, and lament thy case, who seemed sometime to be the lively
member of Christ, but now the defonned imp of the devil ; sometime the beau-
tiful temple of God, but now the stinking and filthy kennel of Satan ; sometime
the unspotted spouse of Christ, but now the unshamefaced paramour of Antichrist;
sometime my faithful brother, but now a stranger and apostate ; sometime a stout
christian soldier, but now a cowardly runaway. Yea, when I consider these
things. I cannot but speak to thee, and cry out upon thee, thou seed of Satan,
and not of Judah, whom the devil hath deceived, the world hath beguiled, and
(1) This parenthesis includeth with a prayer, a privy adraonition to her father, that he fall not
from bis ri'ligion.
(2) This man, a little before king Edward died, was heard openly in his sermons in London to
exhort the people -with j2^eat vehemency after this sort: tliat if trouble came, they should nevei
shrmk from the true doctrine of the gospel which they had received ; but should take it rather for
a trial of God to prove them, whether they would abide by it or no. All which to be true they can
testify, that heard him, and be yet alive ; who also foreseeing the plague to come, were then much
confirmed by his words.
(3) It is tl\us that Foxe introduces this Letter in the First Edition of the Acts and Monuments,
p. 920. " Here followeth a letter or epistle of the aforesaid lady Jane to a certain learned man,
wliom both 1 know, and could also here nominate, if I were disposed. But, partly reverencing the
worthy learniiig of the person, and partly, asain, trusting and hoping ajjain of some better
towardness of the party herealter, so liave I set forth this her zealous letter to tlie man, that
neither he be at any time thereby n)ade the worse ibeing by me, as yet, unknown), and [that] others
with himself also [may be] made the better; in that they may take heed, thereby not to fall in the
like : and he also, being graciously and secretly admonished, may recover the fall, and avoid the
peril; which I pray the Lord (if his will so be) lie may." — Ed.
(4) Luke \\.
TO HER FATHERS CHAPLAIN REVOLTED 419
the desire of life subverted, and made thee of a christian an infidel. Where- Mary.
fore hast tliou taken the testament of the Lord in thy mouth ? Wherefore hast —
thou preached the law and the will of God to others ? Wherefore hast thou ^- ^•
instructed others to be strong in Christ, when thou thyself dost now so shame- 1554.
fully shrink, and so horribly abuse the Testament and law of the Lord 1 wlien ' "
thou thyself preachest, not to steal, yet most abominably stealcst, not from
men, but from God, and, committing most heinous sacrilege, robbest Christ thy
Lord of his right members, thy body and soul ; and choosest rather to live
miserably with shame to the world, than to die, and gloriously with honour
reign with Christ, in Avhom even in death is life? Why dost thou now show
thyself most weak, when indeed thou oughtest to be most strong ? The
strength of a fort is unknown before the assault, but thou yieldest thy hold before
any battery be made. O wretched and unhappy man, what art thou, but dust
and ashes? and wilt thou resist thy Maker that fashioned thee and framed thee?
Wilt thou now forsake Him, that called thee from the custom gathering among
the Romisli antichristiuns, to be an ambassador and messenger of his eternal
word? He that first framed thee, and since thy first creation and birth preserved
thee, nourished and kept thee, yea, and inspired thee with the spirit of know-
ledge (I cannot say of grace), shall he not now possess thee? Darest thou
deliver up thyself to another, being not thine own, but his ? How canst thou,
having knowledge, or how darest thou neglect the law of the Lord, and follow
the vain traditions of men ; and whereas thou hast been a public professor of
his name, become now a defacer of his glory ? Wilt thou refuse the true God,
and worship the invention of man, the golden calf, the whore of Babylon, the
Ro-mish religion, the abominable idol, tlie most wicked mass? Wilt thou tor-
ment again, rend and tear the most precious body of our Saviour Christ, with
thy bodily and fleshly teeth ? Wilt thou take upon thee to ofier up any sacrifice
unto God for our sins, considering that Christ ofiered up himself, as Paul saith,
upon the cross, a lively sacrifice once for all? Can neither the pimishment of
the Israelites (which, for their idolatry, they so oft received), nor the terrible
threatenings of the prophets, nor the curses of God's own mouth, fear thee to
honour any other god than him ? Dost thou so regard Him, that spai'ed not
his dear and only Son for thee, so diminishing, yea, utterly extinguishing his
glory, that thou wilt attribute the praise and honour due unto him to the idols,
" vv'hich have mouths and speak not, eyes and see not, ears and hear not ;" which
shall perish with them that made them'?
What saith the prophet Baruch, where he recited the epistle of Jeremy,
written to the captive Jews?' Did he not forev.^arn them that in Babylon they
should see gods of gold, silver, wood, and stone borne upon men's shoulders, to
cast fear before the heathen? " But be not ye afraid of them," saith Jeremy,
" nor do as other do. But when you see others worship them, say you in your
hearts. It is thou, O Lord, that oughtest only to be worshipped ; for, as for those
gods, tlie carpenter framed them and polished them: yea, gilded be they, and
laid over with silver and vain things, and cannot speak." He showeth, more-
over, tlie abuse of their deckings, how the priests took oflp their ornaments, and
aj)parelled their women withal : how one holdeth a sceptre, another a sword in
liis hand, and yet can they judge in no matter, nor defend themselves, much
less any other, from either battle, or murder, nor yet from gnawing of worms, or
any other evil thing. These, and such like words, speaketh Jeremy unto them,
wiicieby heproveth them to be but vain tilings, and no gods. And at last he con-
cludetii thus : " Confounded be all they that worship them." They were warned
by Jeremy, and thou as Jeremy hast warned others, and art warned thyself by
many scriptures in many places. God saith, he is "a jealous God," which will
have all honour, glory, and worship given to him only. And Christ saith, in
Luke iv. to Satan which tempted him, even to the same Beelzebub, the same
devil, which hath prevailed against thee : " It is written," saith he, "thou shall
honour the Lord thy God, and him only shalt thou serve." -
These, and such like, do prohibit thee and all christians to worship any other
god than that wliich was before all worlds, and laid the foundations botii of heaven
and earth. And wilt thou honour a detestable idol, invented by Romish popes,
and the abominable college of crafty cardinals'? Christ offered himself up once
for all, and wilt thou offer him up again daily at thy pleasure ? — But thou wilt
(1) Baruch vi. (2) Matt. iv.
E E 2
420
A I.ETTKlt OF THE I.ADY JANE
Mary.
A. D.
1554.
Good in-
tent.
Tlie
cross, for
Clirist's
sake.
Anti-
christ also
liath his
unity,
wliidi is
not to be
kept.
The
a,L;ree-
n;ent of
evil men
is no
unity but
a con-
spiracy.
say, thon doest it for a good intent. Oh sink of sin ! Oh child of perdition.
Dost thou dream therein of a good intent, where thy conscience heareth thee
witness of God's threatened wrath against thee ? How did Saul? who for that
he disobeyed the word of the Lord for a good intent, was thrown from his
worldly and temporal kingdom. Shalt thou, then, that dost deface God's
honour, and rob him of his right, inherit the eternal and heavenly kingdom 1
Wilt thou, for a good intent, dishonour God, ofiend thy brother, and endanger thy
soul, wliere-for Christ hath shed his most precictis blood? Wilt thou, for a good
intent, pluck Christ out of heaven, and make his death void, and defiice the
triumph of his cross by offering him up daily ? Wilt thou, either for fear of
death, or hope of life, deny and refuse thy God, who enriched thy poverty,
healed thy iniirmity, and yielded to thee his victory, if thou cuuhiest have kept
it? Dost thou not consider that the thread of thy life hangeth upon him that
made thee, who can (as his will is) either twine it harder to last the longer, or
untwine it again to break the sooner? Dost thou not then remember the saying
of David, a notable king, to teach thee, a miserable wretch, in his hundred and
fourth Psalm, where he saith thus : " Wlien thou takest away thy Spirit, O
Lord, from men, they die and are turned again to their dust; but when thou
lettest thy breath go forth, they shall be made, and thou shalt renev.' the face
of the earth." Remember the saying of Christ in his gospel: " V/hosoever
seeketh to save his life, shall lose it : but whosoever will lose his life for my sake,
shall tind it."i And in the same place, " Whosoever lovetli father or mother
above me, is not meet for me. He that will follow me, let him forsake himself
and take up his cross, and follow me." What cross? the cross of infamy and
shame, of misery and poverty, of afHiction and persecution, for his name's sake.
Let the oft falling of those heavenly showers pierce thy stony heart. Let the
two-edged sword of God's holy word shear asunder the sinews of worldly
respects, even to the very marrow of thy carnal heart, that thou mayest once
again forsake tliyself, and embrace Christ. And, like as good subjects will not
refuse to hazard all, in the defence of their earthly and temporal governor, so
fly not like a white-livered milksop from the standing wherein thy chief captain
Christ hath set thee in array of this life. " Viriliter age, confortetur cor tuum,
sustine Dominum.''^ Fight manfully, come life, come death : the quarrel is
God's, and undoubtedly the victory is ours.
But thou wilt say, "I will not break imity." What ? not the unity of Satan
and his members?' not the unity of darkness, the agreement of Antichrist and
his adherents? Nay, thou deceivest thyself with a fond imagination of such a
unity as is among the enemies of Christ. Were not the false prophets in a
unity? Were not Joseph's brethren and Jacob's sons in a unity? Were not
the heathen, as the Amalekites, the Perizites and Jebusites, in a unity? Were
not the Scribes and Pharisees in a unity? Doth not king David testify, " Con-
venerunt in unum adversus Dominum?" Yea, thieves, murderers, conspira-
tors, have their unity. But what unity? Tully saith of amity : " Amicitia non
est, nisi inter bonos." But mark, my i'riend (yea, friend, if thou be not God's
enemy) ; there is no unity but where Christ knitteth the knot among such as be
his. Yea, be well assured, that where his truth is resident, there it is verified
what he himself saith : •' Non veni mittere pacem in terram, sed gladium," etc.
but to set one against another, the son against the father, and the daughter
against the mother in law. Deceive not thyself, therefore, with the glittering
and glorious name of Unity ; for Antichrist hath his imity, yet not in deed, but
in name. The agreement of ill men is not a imity but a conspiracy.
Thou hast heard some threatenings, some cursings, and some admonitions,
out of the Scripture, to those that love themselves above Christ. Thou hast
heard, also, the shai-p and biting words to those thst deny him for love of life
Saith he not, " He that denieth me before men, I will deny him before my
Father hi heaven ?"^ And to the same efl'ect writeth Paul> " It is impossible,"
saith he, "that they which were once lightened, and have tasted of the hea-
venly gift, and v.ere partakers of the Holy Ghost, and have tasted of the good
word of God, if they fall and slide away, crucifying to themselves tlie Son of
God afresh, and making of him a mocking-stock, should be renewed again by
repentance." And again, saith he, " If we shall willingly sin, after we have
received the knowledge of his truth, there is no oblation left for sin, hut the
(1) Matt. X.
(2) Psalm .\vi.
(3) Matt. X.
(4) llcb. vi.
M,
:ry.
A.
D.
15.J4.
TO HER father's CHAPLAIN REVOLTED. JSl
terrible expectation of judgment, and fire which shall devoiu- tlie adversaries."'
Thus St. Paul writeth, and this thou readest; and dost thou not quake and
tremble ?
Well, if these terrible and thundering tln-eatenings cannot stir thee to cleave
unto Christ, and forsake the world; yet let the sweet consolations and promises
of tlie Scriptures, let the example of Christ and his apostles, [and of J holy
martyrs and confessors encourage thee to take faster hold of Christ. Hearken
what he saith : " Blessed are ynu when men revile you, and persecute you for
my sake : rejoice and be glad, for great is your reward in heaven ; for so per-
secuted they the prophets that were before you."^ Hear what Isaiah the pro-
phet saith : " Fear not the curse of men ; be not afraid of tr.tir blaspliemies ; for
worms and moths shall eat them up like cloth and wool : but my righteousness
sliall endure for ever, and my saving health from generation to generation.
What art thou then," saith he, "that fearest a mortal man, the child of man,
which fadeth away like the flower, and forgettest the Lord that made thee, that
spread out the heavens, and laid the foundation of the earth ? I am the Lord
thy God, that make the sea to rage, and be still, whose name is the Lord of
Hosts : I shall put my word in thy mouth, and defend thee with the turning of
a hand."^ And our Saviour Chi'ist saith to his disciples, "They shall accuse
you, and bring you before princes and rulers, for my name's sake: and some of
you they shall persecute and kill: but fear you not," saith he, " nor care you
what you shall say : for it is the Spirit of your Father, that spcaketh within
you."* " Even the very hairs of your head are all numbered. Lay up treasure
for yourselves," saith he, "where no thief cometh, nor moth corrupteth."'
" Fear not them tliat kill the body, but are not able to kill the soul; but fear
him that hath power to destroy both soul and body."^ " If ye were of the
world, the world would love his own : but because ye are not of the world, but
I have chosen you out of the world, therefore the world hatcth you."'
Let these and suchlike consolations, taken out of the Scriptures, strengthen
you to Godwai-d: let not the examples of holy men and women go out of your
mind, as Daniel and the rest of the prophets ; of the three children ; of Elea-
zar, that constant father; of the seven of the Maccabees' children; of Peter,
Paul, Stephen, and other apostles and holy martyrs in the beginning of the
cluirch, as of good Simeon, archbishop of-Seleucia and Ctesiphou," with infinite
others under Sapor, the king of the Persians and Indians, who contemned all
torments devised by the tyrants, for their Saviour's sake. Return, return again
into Christ's war, and, as becometh a faithful warrior, put on that armour that
St. Paul teacheth to be most necessary for a christian man.^ And, above all
things, take to you the shield of faith, and be you provoked by Christ's owu
example to withstand the devil, to forsake the world, and to become a true and
faithful member of his mystical body, who spared not his own body for our sins.
Throw down yourself with the fear of his threatened vengeance, for this so
great and heinous an offence of apostasy : and comfort yourself, on the other
part, with the mercy, bhjod, and promise of him that is ready to turn tnito you,
whensoever you turn unto him. Disdain not to come again with the lost son,
seeing you have so wandered with him. Be not ashamed to turn again with
him from the swill of strangers, to the delicates of your most benign and loving
Father, acknowledging that you have sinned against heaven and earth : against
heaven, by staining the glorious name of God, and causing his most
sincere and pure word to be evil spoken of through you : against earth, by
offending so many of your weak brethren, to whom you have been a stumbling-
block through your sudden sliding. Be not abashed to come home again witli
Mary, and weep bitterly with Peter, not only with shedding tlie tears of your
bodily eyes, but also pouring out the streams of your heart — to wash away, out
of the sight of God, the filth and mire of 3^our oH'ensive fall. Be not abashed
to say with the publican, " Lord be merciful luito me a sinner."'" Remember
the horrible history of Julian of old, and the lamentable case of Spira of late,
whose case, methinks, should be yet so green in your reiuembrance, that, being
a thing of our time, you should fear the like inconvenience, seeing you are
fallen into the like offence.
(1) Heb. X. (2) Matt. v. (3) Isaiah ii. (4) Luke xii. (5) Matt. xiil.
((i) Matt. X. (,7) John XV. (S) See Appendix.— Ed.
U') liplH'S. vi. (10) Luke wiii.
422 A LETTER OF LADY JAKE TO HER SISTER.
Mary. Last of all, let the lively remembrance of the last day be always before your
eyes, remembering the terror that such shall be in at that time, with the runa-
_■ gates and fugitives from Christ, which, setting more by the world than by
^'^'^'' heaven, more by their life than by him that gave them life, did shrink, yea did
clean fall away, from him that foi-sook not them : and, contrariwise, the inesti-
mable joys prepared for them, that fearing no peril, nor dreading death, have
manfully fought, and victoi'iously triumphed over all power of darkness, over
hell, death, and damnation, through their most redoubted captain, Christ, who
now stretcheth out his arms to receive you, ready to fall upon your neck and
kiss you, and, last of all, to feast you with the dainties and delicates of his own
precious blood : which undoubtedly, if it might stand with his determinate
purpose, he would not let to shed again, rather than you should be lost. To
wliom with the Father, and the Holy Ghost, be all honour, praise, and glory
everlasting. Amen.
Be constant, be constant ; fear not for any pain :
Christ hath redeemed thee, and heaven is thy gain.
A Letter written by the Lady Jane in the end of the New
Testament in Greek, the which she sent unto lier sister the Lady
Katherine, the night before she suffered.
A faith- I have here sent you, good sister Katherine, a book, which, although it be
ful ex- not outwardly trimmed with gold, yet inwardly it is more worth than precious
oj- ,j^Q stones. It is the book, dear sister, of the law of the Lord. It is his testament
lady Jane and last will, which he bequeathed unto us wretches ; which shall lead you to
iVv'k ^^^ P^*"^^ °^ eternal joy : and, if you with a good mind read it, and with an
the'rine earnest mind do purpose to follow it, it shall bring you to an immortal and
her sister, everlasting life. It shall teach you to live, and learn you to die. It shall win
Go?,s y°^^ more than you should have gained by the possession of your woful father's
word. lands. For as, if God had prospered him, you should have inherited his lands ;
so, if you apply diligently to this book, seeking to direct your life after it, you shall
be an inheritor of such riches, as neither the covetous shall withdraw from you,
neither thief shall steal, neither yet the moths corrupt. Desire with David,
So live to good sister, to understand the law of the Lord God. Live still to die, that you
die, that jjy death may purchase eternal life. And trust not that the tenderness of your
you may '^E^ shall lengthen your life ; for as soon (if God call) goeth the young as the
live. old: and labour always to learn to die. Defy the world, deny the devil, and
despise the flesh, and delight yourself only in the Lord. Be penitent for your
sins, and yet despair not : be strong in faith, and yet presume not; and desire,
with St. Paul, to be dissolved and to be with Christ, with whom even in death
there is life. Be like the good servant, and even at midnight be waking, lest,
when death cometh and stealeth upon you as a thief in the night, you be, with
the evil servant, found sleeping ; and lest, for lack of oil, you be foimd like the
five foolish women, and like him that had not on the wedding garment, and then
ye be cast out from the marriage. Rejoice in Clirist, as I trust I do. Follow
the steps of your Master Christ, and take up your cross : lay your sins on his
back, and always embrace him. And as touching my death, rejoice as I do,
good sister, that I shall be delivered of this corruption, and put on incorruption.
For I am assured, that I shall, for losing of a mortal life, win an immortal life,
the which I pray God grant you, and send you of his grace to live in his fear,
and to die in the true christian faith, from the wliich (in God's name), I e.xhort
you, that you never swerve, neither for hope of life, nor for fear of death. For
if 3'ou will deny his truth for to lengthen your life, God will deny you, and yet
shorten your days. And if you will cleave unto him, he will prolong your
days, to your comfort and his glory : to the which glory God bring me now,
and you hereafter, when it pleaseth him to call you. Fare you well, good
sister, and put your only trust in God, who only must help you.
Here followetli a certain effectual prayer, made by the hidy Jane
in the time of her trouble.
A PRAYER OF THE LADY JANE. 423
A Prayer of the Lady Jane. _^*L
O Lord, thou God and Father of my life, hear me, poor and desohUe woman,
which flieth unto thee only, in all troubles and miseries. Thou, O Lord, art
the only defender and deliverer of those that put their trust in thee : and there-
fore I, being defiled with sin, encumbered witli affliction, unquieted with trou-
bles, wrapped in cares, overwhelmed with miseries, vexed with tempt;i lions,
and grievously tormented with the long imprisonment of this vile mass of cla}',
my sinful body, do come unto thee, O merciful Saviour, craving thy mercy and
help, without the which so little hope of deliverance is left, that I may utterly
des])air of an}' liberty. Albeit it is expedient, that, seeing our life standeth
upon trying, we should be visited sometime with some adversity, whereby we
might both be tried whether we be of thy flock or no, and also know thee and
ourselves the better : yet thou, that saidst thou wouldest not sutler us to be
tempted above our power, be merciful unto me now, a miserable wretch, I
beseech thee ; who, with Solomon, do cry imto thee, humbly desiring thee,
that I may neither be too much pufled up with prosperity, neither too much
pressed down with adversity, lest I, being too full, should deny thee my God, or
being too low brought, should despair, and blaspheme thee my Lord and Saviour.
O merciful God, consider my misery, best known unto thee ; and be thou
now vmto me a strong tower of defence, I humbly require thee. Sutler me
not to be tempted above my power, but either be thou a deliverer imto me out
of this great misery, or else give me grace, patiently to bear thy heavy hand
and sharp correction. It was thy right harul, that delivered the people of Israel
out of the hands of Pharaoh, which for the space of four hundred years did
oppress them, and keep them in bondage. Let it therefore, likewise, seem good
to thy fatherly goodness, to deliver me, sorrovy^ful wretch (for whom thy Son
Christ shed his jirecious blood on the cross) out of this miserable captivity and
bondage, wherein I am now. How long wilt thou be absent? for ever? O
Lord, hast thou forgotten to be gracious, and hast thou shut up thy loving-
kindness in displeasure? Wilt thou be no more entreated ? Is thy mercy clean
gone for ever, and thy promise come \itterly to an end for evermore?' Why
dost thou make so long tarrying? Shall I despair of thy mercy, O God? Far
be that from me. I am thy workmanship, created in Christ Jesus. Give me
grace, therefore, to tarry thy leisiu'e, and patiently to bear thy works, assuredly
knowing, that as thou canst, so thou wilt, deliver me, when it shall please thee,
nothing doubting or mistrusting thy goodness towards me ; for thou knowest
better what is good for me than I do : therefore do with me in all things what
thou wilt, and plague me what way thou wilt. Only, in the mean time, arm
me, I beseech thee, with thy armour, that I may stand fast, my loins being
girded about with veritj', having on the breastplate of righteousness, and shod
with the shoes prepared by the gospel of peace : above all things taking to me
the shield of faith, wherewith I may be able to quench all the her}' darts of the
wicked ; and taking the helmet of salvation, and the sword of the Spirit, which
is thy most holy word : praying always with all manner of prayer and suppli-
cation,* that I may always refer myself to thy will, abiding thy pleasure,
and comlorting myself in those troubles that it shall please thee to send me;
seeing such troubles be profitable for me, and seeing I am assuredly persuaded
tluit it cannot be but well, all that thou doest. Hear me, O iiierL-itul Father!
for his sake, whom thou wouldest should be a sacrifice for my sins ; to whom
with thee and the Holy Ghost be all honour and glory : An*en.
After these things thus declared, it remaineth now, coming to the
end of this virtuous hidy, next to infer the manner of her execution,
with the words and behaviour of her at the time of her death.
THE WORDS AND BEKAVIOUil OF THE LADY JANE UPON
THE SCAFFOLD.
These are the words that the lady Jane spake upon tlie scafiold,
at the hour of her death. First, when she mounted tipon tlie scaffold,
(1) Psalm Ixxvii. (2) Ephes. vi
A.I).
lj.5t.
4S4 CERTAIN EPITAPHS ON THE LADY JANE.
Mary, shc saiti to the people standing thereabout, " Good people, I am
A_ J), come hither to die, and by a law I am condemned to the same. The
1554. fact against the queen's highness was unlawful, and the consenting
thereunto by me : but, touching the procurement and desire thereof
by me, or on my behalf, I do wash my hands thereof in innocency
before God, and the face of you, good christian people, this day :""
and therewith she wrung her hands, wherein she had her book. Then
said she, " I pray you all, good christian people, to bear me witness
that I die a true christian woman, and that I do look to be saved by
no other mean, but only by the mercy of God, in the blood of his
only Son Jesus Christ : and I confess, that when I did know the word
of ijrod, I neglected the same, loved myself and the world ; and
therefore this plague and punishment is happily and worthily hap-
pened unto me for my sins ; and yet I thank God, that of his good-
ness he hath thus given me a time and respite to repent. And now,
good people, while I am alive, I pray you assist me with your prayers."
And then, kneeling down, she turned her to Fecknam, saying :
" Shall 1 say this psalm .P" And he said, " Yea."''' Then said she
the psalm of " Miserere mei Deus" in English, in most devout
manner, throughout to the end ; and then she stood up, and gave her
maiden, mistress Ellen, her gloves and handkerchief, and her book
to master Bruges. And then she untied her gown, and the hangman
pressed upon her to help her off with it ; but she, desiring him to let
her alone, turned towards her two gentlewomen, who helped her off
^" therewith, and also with her frowes paste and neckerchief, ffivino: to
Addenda. , ' i-i 'oO
her a fair handkerchief to knit about her eyes.
Then the hangman kneeled down and asked her forgiveness, whom
she forgave most willingly. Then he willed her to stand upon the
straw ; which doing, she saw the block. Then she said, " I pray
you dispatch me quickly." Then she kneeled down, saying, " Will
you take it off, before I lay me down .''"" And the hangman said,
" No, madam." Then tied she the handkerchief about her eyes, and
feeling for the block, she said, " What shall I do '^. AVhere is it "^
Where is it T'' One of the standers-by guiding her thereunto she
laid her head down upon the block, and then stretched forth her
body, and said, " Lord, into thy hands I commend my spirit ;" and
so finished her life, in the year of our Lord God 1554, the 12th day
of February.
Certain Verses, written by the said Lady Jane with a Pin.
No« aliena putes homini qute obtingere possuut :
Sors hodierna mihi, tunc erit ilia tibi.
*Do 1 never tliinlc it strange,
Though now I have misfortune,
For if that fortune change,
The same to thee may happen.*
Jane Dudley.
Deo juvante, nil nocet livor mains :
Et non jiivante, nil juvat labor gi-avis.
Post tenebras spero lucem.
(1) This and the succeeding English verse are from the Edition of 1563, page y:;2.— Ed.
THE LADY JANE AND HER HUSBAND BEHEADED. 425
*If God do help thee, Mary.
Hate shall not hurt thee ;
If God do fail thee, A. D.
Then shall not labour prevail thee.* 15.54.
Certain Epitaphs wriUeii in Commendation of tlie wortliy Lady
Jane Gray.
De Jana Graia ^ Johannis Parkhursti Carmen.
Miraris Janam Graio sermone valere ?
Quo prinuun nata est tempore, Graia fuit.
In liistoriam Janse. J. F.
Til quibiis ista legas, incertum est, lector, ocellis :
Ipse equidem siccis scribere non potui.
De Jana, D. Laurentii Hiimfredi decastichon.
Jana jacet ssevo non osquce vulnere mortis,
Nobilis ingenio, sanguine, niartyrio.
Ingenium Latiis ornavit fcemina musis,
Foemina virgineo tota dicata choro.
Sanguine clara fuit, regali stirpe creata,
Ipsaque regime nobilitata throno.
Bis Graia est, pulchrfe Graiis nutrita camoenis,
Et prisco Graium sanguine creta ducum.
Bis martyr, sacrie fidei verissima testis,
Atque vacans regni crimine, Jana jacet.
Thus, the twelfth day of February, as I said, was beheaded the Lady
htdy Jane, and with her, also, the lord Guilford her husband, one of fj^rd^g"!!.
the duke of Northumberland's sons : two innocents in comparison [""^ i^"^-
, . ■^ lev HG-
of them that sat upon them. For they did but ignorantly accept headed
that, which the others had willingly devised, and, by open proclama-
tion, consented to take from others, and give to them.
Touching the condemnation of this lady Jane, here is to be noted, a won-
that the judge JVIorgan, who gave the sentence of condemnation against ampie'^'''
her, shortly after he had condemned her, fell mad, and in his raving "p^"
, '^ , , ^ Morgan
cried out continually to have the lady Jane taken away from him ; tiiejudye.
and so ended his life.
And not long after the death of the lady Jane, upon the SSrd^of Henry
the same month, was Henry duke of Suffolk also beheaded at the Suffolk^
'J'ower-hill, the 6th day after his condemnation : about wliich time, ^^'''>-'"''-
also, were condemned for this conspiracy many gentlemen and yeo-
men, whereof some were executed at London, and some in the Lord
country. In the number of whom was also the lord Thomas Gray, Gra>™ap-
brother to the said duke, being apprehended not long after in North pi^^^'icud-
AVales, and executed for the same. Sir Nicholas Throgmorton very executed
hardly escaped, as ye shall hear (the Lord willing) in another place.
The 24th of the same month, the year of our Lord 1554, Bonner,
bishop of London, sent down a commission, directed to all the
curates and pastors of his diocese, for the taking of the names of sucli
as would not come the Lent following, to auricular confession, and
to the receiving at Easter : the copy of which monition here
followeth.
(1) Gray, being her surname, sJgnifieth in Latin a Grecian. (2j See Appendix.— Lu.
4^5
A LETTER EUOM QUEEN JIAUY TO BONNER,
Mary.
A.D.'
J. 5.54.
Coming
to confes-
sion.
Keceiv-
ing the
sacra-
ment of
tlie altar.
A Monition of Bonner Bishop of London, sent down to all and sin-
gular Curates of his Diocese, for the certifying of the Name, of
such as would not come in Lent to Confession, and receiving at
Easter.
Edmund, by the permission of God bishop of London, to all parsons, vicars,
curates, and ministers of the church within the city and diocese of London,
sendeth grace, peace, and mercy, in our Lord everlasting : Forasmuch as by the
order of the ecclesiastical laws and constitutions of this realm, and the laudable
usage and custom of the whole catholic church, by many hundred years agone,
duly and devoutly observed and kept, all faithful people, being of lawful age and
discretion, are bound once in the year at the least (except reasonable cause
excuse them) to be confessed to their own proper curate, and to receive the sacra-
ment of tlie altar, with due preparation and devotion . And fora-inucli, also, as we
be credibly informed, that sundry evil disposed and undevout persons, given to
sensual pleasures and carnal appetites, following the lusts of their body, ami
neglecting utterly the health of their souls, do forbear to come to confession
according to the said usage, and to receive the sacrament of the altar accord-
ingly, giving thei-eby pernicious and evil example to the younger sort, to neglect
and contemn the same: We, minding the reformation hereof for unv own dis-
charge, and desirous of good order to be kept, and good example to be given;
do will and command you, by virtue hereof, that immediately upon the receipt
of this our commandment, ye, and everyche of you, within your cure and
charge, do use all your diligence and dexterity to declare the same, straitly
charging and commanding all your parishioners, being of lawful age and dis-
cretion, to come before Easter next coming to confession, according to the said
ordinance and usage, and with due preparation and devotion to receive tlie said
sacrament of the altar; and that ye do note the names of all such as be not
confessed unto you, and do [not] receive of you the said sacrament, certifying
us or our chancellor or commissary thereof, before the 6th day of April next
ensuing the date hereof: that so we, knowing thereby who did not so come to
confession, and receive the sacrament accordingly, may proceed against them, as
being persons culpable, and transgressors of the said ecclesiastical law and
usage. Further, also, certifying us, or our said chancellor or commissary, before
the day aforesaid, whether ye have your altars set up, chalice-book, vestments
and all things necessary for mass, and the administration of sacraments and
sacramentals, with procession, and ail other divine service prepared and in
readiness, according to the order of the catholic church, and the virtuous and
godly example of the queen's majesty : and, if ye so have not, ye then, with the
churchwardens, cause the same to be provided for, signifying by whose fault
and negligence the same want or fault hath proceeded; and generally of the
not coming of your parishioners to church, undue walking, talking, or using of
themselves there unreverently [in] the time of divine service, and of all other
open faults and misdemeanours ; not omitting thus to do, and certify as before,
as you will answer upon your peril for the contrary.
Given at London the 24th of February, in the year of our Lord God 1554.
March. — The next month following, which was the month of
March, and the 4th day of the said month, there was a letter sent
from the queen to Bonner bishop of London, with certain articles
also annexed, to be put in speedy execution, containing as here
followeth.
Articles sent from the Queen to the Bishop of London, by him and
his Officers, at her Commandment, to be put in speedy execution,
with her Letter to the said Bishop before prefixed, dated March 4.
Right reverend father in God, right trusty and Avell beloved, we greet you
well : And whereas heretofore in the time of the late reign of our most dearest
brother king Edward the Si:;th (whose soul God pardon), divers notable crimes,
excesses, and faults, with sundry kinds of heresies, simony, advoutry, and other
ARTICLES OF QUEEN MARY DIRECTED TO THE OUDIXARY. 427
enormities, have been committed within this our reahn, and other our dominions,
the same continuing yet hitherto in like disorder since the beginning of our
reign, without any correction or reformation at all ; and the people both of the ,,
laity and also of the clergy, and chiefly of the clergy, have been given to much ^•^'^^'
insolency, and ungodly rule, greatly to the displeasure of Almighty God, and
very much to our regret and evil contentation, and to no little slander of other
christian realms, and in a manner to the subversion and clean defacing of this
our realm : and remembering our duty to Almiglity God to be, to foresee (as
much as in us may be) that all virtue and godly living should be embi-aced,
flourish, and increase ; and therewith also, that all vice and ungodly behaviour
should be ulterly bani.shed and put away, or at the leastwise (so nigh as might
be) so bridled and kept under, that godliness and honesty might liave the over
hand ; understanding by very credible report and public fame, to our no small
heaviness and discomfort, that within your diocese, as well in not exempted, as
exempted places, the like disorder and evil behaviour hath been done and used,
like also to continue and increase, unless due provision be had and made to
reform the same ; which earnestly, in very deed, we do mind aud intend to the
uttermost, all the ways we can possible, trusting of God's furtherance and help
in that behalf: For these causes, and other most just considerations us moving,
we send unto you certain articles of such special matter, as, among other
things, be most necessary now to be put in execution by you and your officers,
extending to the end by us desired, and the reformation aforesaid : wherein ye
shall be charged with our special commandment, by these our letters, to the
intent you and your officers nuiy the more earnestly and boldly proceed there-
unto, without fear of any presumption to be noted on your part, or danger to be
incurred of any such our laws, as, by your doing of that is in the said articles
contained, might any wise grieve you, whatsoever be threatened in any such
case. And therefore we straitly charge and command you and your said
officers, to proceed to the execution of the said articles, without all tract and
delay, as ye will answer to the contrary.
Given under our signet, at our palace of Westminster, the4thdayof \Tarch,
the first year of our reign.
Articles sent from the Queen unto tlie Ordinary, and by him and
his Officers, by lier Commandment, to be put in speedy Execution ApplZi.x.
in the whole Diocese.
First, that every bishop and his officers, with all other having ecclesiastical Ecclesias-
jurisdiction, shall, with all speed and diligence, and all manner of ways to them ^"'^\ '^^*«
possible, put in execution all such canons and ecclesiastical laws, heretofore, in Heni\°
the time of king Henry the Eighth, used within this realm of England, and the viii.' re-
dominions of the same, not being directly and expressly contrary to the laws "^"■^'^•
and statutes of this reahn.
Item, That no bishop, or any his officer, or other person aforesaid, hereafter,
in any of their ecclesiastical writings, in process, or other extrajudicial acts, do
use to put in this clause or sentence, " Regia autiioritate fulcitus."
Item, That no bishop, or any his officers, or other person aforesaid, do The su-
hereafter exact or demand, in the admission of any person to any ecclesiastical premacy
promotion, order, or ollice, any oath touching the primacy or succession, as of j-j^j, y^.
late, in few years passed, hath been accustomed and used. pealed.
Item, That every bishop and his officers, with all other persons aforesaid,
have a vigilant eye, and vise special diligence and foresight, that no person be
admitted or received to any ecclesiastical function, benefice, or office, being a
sacramentary, infected or defamed with any notable kind of heresy, or other
great crime, and that the said bishop do stay, and cause to be stayed, as nnich
as lietli in him, that benefices and ecclesiastical promotions do not notably
decay or take hinderance by passing or confirming of unreasonable leases.
Item, That every bishop, and all other persons aforesaid, do diligently travail For pu
for the repressing of heresies and notable crimes, especially in the clergy, duly "^yj^g^
correcting and punishing the same. sies, as
Item, That every bishop, and all the other persons aforesaid, do likewise J{|^Jjj'^''''
travail for the condemning and repressing of conmpt and naughty opinions, im-
lavvful books, ballads, and other pernicious and hurtful devices, engendering
428
ARTICLES OF QUKEM MARY DIRECTED TO THE ORDINARY.
Mary.
A.D.
I.5.H.
Ap:ainst
priests'
See
Appendix
Provi-
sion for
priests
■who re-
nimiice
ilieir
wives.
Married
prio.sts
divorced
bo til from
wife and
benefice.
Provision
for want
of priests.
Proces-
sions in
Latin.
Holy days
and fast-
ing days.
Ceremo-
nies re-
stored.
Coming
to divine
service.
Provision
for catho-
lic bchool-
jiiasters.
hatred amongst the people, and discord among the same. And that school-
masters, preachers, and teachers, do exercise and use their oftices and duties
without teacliing, preaching, or setting forth any evil and corrupt doctrine ;
and that, doing the contrary, they may be, by the bishop and his said otiicers,
punished and removed.
Item, that every bishop, and all the other persons aforesaid, proceeding sum-
marily, and with all celerity and speed, may and shall deprive, or declare
deprived, and amove, according to their learning and discretion, all such per-
sons from their benefices and ecclesiastical promotions, who, contrary to the
state of our order, and the laudable custom of the church, have married and
used women as their wives, or otherwise notably and slanderously disordered
or abused themselves : sequestering also, during the said process, the fruits and
profits of the said benefices and ecclesiastical promotions.
Item, That the said bishop, and all other persons aforesaid, do use more
lenity and clemency with such as have married, whose wives be dead, than with
other, whose women do yet remain alive; and likewise such priests, as (with
tlie consent of their wives or women) openly in the presence of the bishop
do profess to abstain, to be used the more favourably. In whic.h case, after
penance effectually done, the bishop, according to his discretion and wisdom,
may, upon just consideration, receive and admit them again to their former ad-
ministration, so it be not in the same place ; appointing them such a portion to
live upon, to be paid out of their benefice whereof they be deprived, by discre-
tion of the said bishop or his officer, as he shall think may be spared of the
said benefice.
Item, That every bishop, and all other persons aforesaid, do foresee that they
suffer not any religious man, having solemnly professed chastity, to continue
wfth his woman or wife ; but that all such persons, after deprivation of their
benefice or ecclesiastical promotion, be also divorced every one from his said
woman, and due punishment otherwise taken for the offence therein.
Item, That every bishop, and all other pei'sons aforesaid, do take order and
direction with the parishioners of every benefice where priests (\o want, to
repair to the next parish for divine service, or to appoint for a convenient time,
till other better provision may be made, one curate to serve " alternis vicibus "
in divers parishes, and to allot to the curate, for his labour, some portion of the
benefice that lie so serveth.
Item, That all and all manner of processions of the church be used, fre-
quented, and continued, after the old order of the church, in the Latin tongue.
Item, That all such holy days and fasting days be observed and kept, as was
observed and kept in the latter time of king Henry the Eiglith.
Item, That the laudable and honest ceremonies which were wont to be used,
frequented, and observed in the church, be also hereafter frequented, used, and
observed.
Item, That children be christened by the priest, and confirmed by the bishop,
as heretofore hath been accustomed and used.
Item, Touching such persons as were heretofore promoted to any ordei-s,
after the new sort and fashion of order : considering they were not ordered in
very deed, the bishop of the diocese finding otherwise sufficiency and ability in
those men, may supply that thing which wanted in them before ; and then,
according to his discretion, admit them to minister.
Item, That by the bishop of the diocese a uniform doctrine be set forth bv
homilies, or otherwise, lor the good instrncticn and teaching of all people; and
that the said bishop, and other persons aforesaid, do compel the parishioners to
come to their scvei-al churches, and there devoutly to hear divine service, as of
reason they ought.
Item, 'J'hat they examine all schoolmasters and teachers of children; and,
finding them suspect in any wise, to remove them, and place catholic men in
their rooms, with a special commandment to instruct their children, so as they
may be able to answer the priest at the mass, and so lielp the priest to mass, as
hath been accustomed.
Item, That the said bishop, and all otlier the persons aforesaid, have such
regard, respect, and consideration of and for the setting-forth of the premises,
with all kind of virtue, godly living, and good example, with repressing also and
keeping under of vice and unthriftiness, as tliey and everyche of them may be
ARTICLES OF QUEEN MARY DIRECTED TO THE ORDINARY, 429
seen to fiivour the restitution of true religion; and also to make an honest Mary.
account and reckoning of their office and cure, to the honour of God, our p-ood ^
contentaiion, and the profit of this our realm and dominions of the same ° ^- ^■
. . , . , . ' 1554.
A like prescript also, ^vith articles, was sent from the said queen ~ '
Mary to the lord mayor of London, the 4th day of March, in the le,
year abovesaid ; which lord mayor, upon the same, directed his com- '*'"'"'"'"•
mandmcnt to the aldermen, every one severally in his v.ard, contain-
ing as followeth :
A Prescript of the Lord Mayor to the Aldermen.
On the queen oiu- most gracious and most benign sovereign lady's behalf, we
most straitly charge and command you, that ye (the said aldermen) fail not
personally to call before your own person, in such place within your said ward
as to you shall seem most convenient and meet, upon Wednesday next coming,
which shall be the seventh day of this present month, at seven of the clock in
the morning of the same day, all and every the householders both poor and
rich of your said ward, and then and there openly and plainly, for your own
discharge, and for the eschewing the perils that to you might otherwise be iustly
imputed and laid, do not only straitly admonish, charge, and command, in the
queen our said sovereign lady's name and behalf, all and every the said house-
holders, that both in tlieir own persons, and also their wives, children and ser-
vants, being of the age of twelve years and upwards, [all] and every of them, do,
at all and every time and times from henceforth, and namely at the lioly time of
E ister, now approaching, honestly, quietly, obediently, and catholicly, use and
behave themselves like good and faithful christian people, in all and every thino-
and things touching and concerning the true faith, profession, and reliction ot
his catholic church, both according to tlie laws and precepts of Almighty God,
and also their bounden duty of obedience towards our sovereign lady tlie queen,
her laws and statutes, and her highness's most good example and gracious pro-
ceeding according to the same, and according also to the riglit wholesome,
charitable, and godly admonition, charge, and exhortation, lately set forth and
given by the right reverend I'utiier in God the bishop of London, our diocesan
and ordinary, to all the parsons, vicars, and curates, within his diocese : but,
also, ihiit they and every of them do truly, without delay, advertise you of the
nanic-i and surnames of all and every person and persons, that they or any of
rneai can or may at any time hereafter know, perceive, or understand, to trans-
gress or offend in any point or article concerning the premises, at their utmost
j)erils ; [and] that ye, inunediately after such notice tiiereof to you given, do
forthwith advertise us thereof. Fail ye not thus to do witli all circumspection
and diligence, as ye will answer to our said most dread sovereign lady the queen
for the contrary, at your like peril.
Given at the Guildhall of the city of London, the 5th day of March, in the
first year of the reign of our said sovereign lady the queen
Black v/elL
And likewise do you give to every of the said householders straitly in com-
mandment, that they or their wives depart not out of the said city, until this
holy time of Easter be past.
About the same year and time, when Dr. Bonner set forth this
prescript or monitory, there came from the queen another proclama-
tion, against strangers and foreigners within this realm : the purpose
and intent of which proclamation, because it chiefly and most specially
concerned religion and doctrine, and the true professors thercol",
I thought here to annex the tenor and manner of tlie same.
A Copy of the Queen's Proclamation for the driving out of the
Realm Strangers and Foreigners.
The queen our sovereign lady, understanding that a multitude of evil disposed
persons, being born out of her highness's dominions in other sundry nations,
430 THE LADY ELIZABETH COMMITTED TO THE TOWER,
Mary, flying from the obeisance of the princes and rulers iindcr whom tliey be liorn
■ (some for heresy; some for murder, treason, robbery; and some for olher hor-
"^•^- rible crimes), be resorted into this her majesty's realm, and here have made
1554. their demoure, and yet be commorant and lingering, partly to eschew such con-
j,j^^ggg dign punishment as their said horrible crimes deserve, and partly to dilate, plant,
laid and sow the seeds of their malicious docti-ine and lewd conversation among the
against good subjects of this her said realm, on purpose to infect her good subjects with
See ' the like, insomuch as (besides innumerable heresies, which divers of the same,
Addenda. Ijeiug licrctics, havc preached and taught within her highness's said realm) it is
assuredl}' known unto her majesty, that not only their secret practices have not
failed to stir, comfort, and aid, divers her highness's subjects to this most unna-
tural rebellion against God and her grace, but also some others of them desist
not still to practise with her people eftsoons to rebel : her majesty therefore,
having (as afore is said) knowledge and intelligence hereof, hath for remedy
herein determined, and most straitly chargeth and commandeth, that all and
every such person or persons born out of her highness's dominions, now com-
morant or resident within this realm, of whatsoever nation or country, being
either preacher, printer, bookseller, or other artificer, or of whatsoever calling
else, not being denizen or merchant known, using the trade of merchandise, or
servant to such ambassadors as be liegers here from the princes and states
joined in league with her grace, shall within twenty-four days of this proclama-
tion, avoid the realm, upon pain of most grievous pimishment by imprisonment,
and forfeiture and confiscation of all their goods and movables ; and also to
be delivered unto their natural princes or riders, against whose persons or laws
they have offended. Giving to all mayors, sherifis, bailiffs, constables, and all
other her ministers, officers, and good subjects, straitly also in charge, if they
know any such person, not born in the queen's highness's dominions (except
before excepted), that shall, after the time and day limited in tlie proclamation,
tarry within this realm, that they shall apprehend the same person or persons,
and commit him or them to ward, there to remain without bail or mainprize,
till her grace's pleasure, or her councils be signified unto them, for the further
ordering of the said person or persons. And that if any of her said officers,
after the said twenty-four days, apprehend, take, or know of any such, they
shall, with all diligence, immediately certify her said council thereof, to the
intent order may be forthwith given for their punishment accordingly.
Peter In tlic meaiiwliile, upon the proclamation before mentioned, not
ami'jJhn only the strangers in king EdwarcFs time received into the reahii for
Vanished religion (among whom was Peter JMartyr, and John Alasco uncle to
the the king of Poland), but many Englishmen fled, some to Friesland,
English some to Cleveland, some to High Germany, where they were
oi"of the diversely scattered into divers companies and congregations, at
llu^oT ^^esel, at Frankfort, Emden, IVIarburg, Strausborough, Basil,
The°num- Arow, Zurich, Geneva, and other places ; where, by the providence
English of God, they were all sustained, and there entertained with greater
w^n'^near f^^o^r amongst strangers abroad, than they could be in their own
800 per- couutry at home, well near to the number of 800 persons, students
and others together.
March 15; lu the Said mouth of March, the lord Courtney earl of Devon-
EuLbeth shire, whom the queen, at her first entering, delivered out of the
counne l^o^^^^i ^^^ ^*^y Elizabeth also, the queen's sister, were both in sus-
com- picion to have consented to Wyat's conspiracy, and for the same, this
"he ^ ° March, were apprehended and committed to the Tower.
Tower. Touching the imprisonment of which lady Elizabeth and the
ippe„d,2. ]qj.j Courtney, thou slialt note here for thy learning, good reader ! a
politic point of practice in Stephen Gardiner bishop of Winchester,
not unworthy to be considered. This Gardiner being always a capital
enemy to the lady Elizabeth, and thinking now, by the occasion of
TREATMENT OF THE LADY ELIZABETH. 431
master Wyat, to pick out some matter against the lord Courtney, and Mary.
so in the end to entangle the lady Elizabeth, devised a pestilent . y.
practice of conveyance, as in the story here following may appear. 1554'.
The story is this. The same day that sir Thomas Wyat died, he "; — : — :
J J *^ A point (ti
desired the lieutenant to bring him to the presence of the lord practice
Courtney ; who there, before the lieutenant and the sheriffs kneeling \m^x'
down u])on his knees, besought the lord Courtney to forgive him, for j'l^e'iadv
that he had falsely accused both the lady Elizabeth and him : and so, J^''^^-
being brought from thence unto the scaffold to suffer there, openly
(in the hearing of all the people) cleared the lady Elizabeth and the
lord Courtney, to be free and innocent from all suspicion of that
commotion. At which confession Dr. Weston, there standing bv,
cried to the people, saying : " Believe him not, good people ! for he
confessed otherwise before, unto the council."
After the execution done of sir Thomas Wyat, which was the Weston
eleventh day of April, word was brought immediately unto the lord ufeiady
mayor, sir Thomas White, a little before dinner, how master Wyat ^^^'
had cleared the lady Elizabeth and lord Courtney, and the words also
which Dr. Weston spake unto the people ; whereunto the lord The lord
mayor answering, "Is this true.^" quoth he; — "said Weston so? In judgment
sooth, I never took him otherwise but for a knave." Ui)on this the °S,
I Weston.
lord mayor sitting down to dinner (who dined the same day at the
Bridgehouse), cometh in sir Martin Bowes with the recorder, newly
come from the parliament-house, who, hearing of the mayor and she-
riffs this report of Wyafs confession, both upon the scaffold and also
in the Tower, marvelled thereat, declaring how there was another tale,
contrary to this, told the same day in the parliament-house, which
was, that sir Thomas Wyat shoidd desire the lord Courtney to con-
fess the truth, so as he had done before.
Upon this it followed not long after, that a certain prentice, dwell- Cnt.pren-
ing in St. Laurence-lane, named Cut, as he was drinking with one London,
Denham a plasterer, being one of queen Mary's servants, amongst 'nought
other talk made mention how sir Thomas Wyat had cleared the lady iM.iiien
Elizabeth and the lord Courtney to be no consenters to his rising.
These words being brought to Gardiner (by what means I know not)
incontinent vpon the same, sir Andrew Judd was sent by the said
bishop unto the lord mayor, commanding him to bring the said pren-
tice to the Star-chamber, who was accused of these words, that he
should say, that Wyat was constrained by the council to accuse the
lady Elizabeth and the lord Courtney. Which fellow, when he was
come to the Star-chamber, the aforesaid Gardiner, letting pass other
matters that were in hand, began to declare to the whole multitude,
how miraculously Almighty God had brought the queen''s majesty to
the crown, the whole realm in a manner being against her ; and that
he had brought this to pass for this singular intent and purpose, that
this realm, being overwhelmed with heresies, she might reduce again
the same unto the true catholic faith. And whereas she took the lady Gardi-
Elizabeth into her favour, and loved her so tenderly, and also the lord ,"",he"^'^
Courtney, who had long time been detained in prison, and by her Avas ^j^^^'j^^j^^j.
set at liberty, and received great benefits at her hands; and, notwith- against
standing all this, they had conspired most unnaturally and traitor- jji-za- ^
ously against her, with that heinous traitor Wyat, as by the confession i'^"^-
432 A PARLIAMENT HOLDEN AT WESTMINSTER.
Afary. of Wyat, Said he, and the letters sent to and fro, may plainly appear :
^D yet there were some in the city of London who reported, tliat Wyat
1554. was constrained by the council to accuse the lady Elizabeth and the
' lord Courtney, " and yet you, my lord mayor," quoth he, " have not
seen the same punished."
*' The party is here," said the lord mayor. " Take him with you,"
said Gardiner, " and punish him according to his desert ;" and said
further, " My lord, take heed to your charge ! The city of London is
a whirlpool and sink of all evil rumours, where they be bred, and from
thence spread into all parts of this realm."
The lord There stood by, the same time, the lord Chandos, who, being then
fa'ise re-'^ lieutenant of the Tower, and now hearing the bishop thus speak,
port in to sooth his tale came in with these words as followeth :
chamber " ^Ij lords," quoth hc, " this is a truth that I shall tell you.
My"Eii- Being lieutenant of the Tower when Wyat suffered, he desired me
zabeth to bring him to the lord Courtney ; Avhich when I had done, he fell
Courtney, down upou his kuecs before him in my presence, and desired him to
confess the truth of himself, as he had done before, and to submit
himself unto the queen's majesty's mercy."
And thus much I thought of this matter to declare, to the intent
that the reader, perceiving the proceedings of the bishop in the pre-
mises, and comparing the same with the true testimony of Wyat
himself, and with the testimony of the sheriffs, who were present the
same time when sir Thomas Wyat asked the lord Courtney forgive-
ness, may the better judge of the whole case and matter for which
the lady Elizabeth, and the lord Courtney were so long in trouble ;
of which her grace's trouble, hereafter (God Avilling) more shall be
said in the story of her life. In the mean time to let this matter
stay, let us now pass further in our history.
Queen Not long after this, queen Mary, partly fearing the Londoners by
favouring occasiou of Wyafs conspiracy ; partly perceiving most of the city,
doners"" ^"^^ religion's sake, not greatly to favour her proceedings, to their
displeasure and hinderance summoned a parliament to be holden at
A pariia- Oxford : as it were to gratify that city, where both the university,
temied'Vo towu, and couutry, had showed themselves very obedient, and forward,
Oxford!*' especially, in restoring popish religion. For this purpose great pro-
vision was made, as well by the queen's officers, as by the townsmen
One hold- and inhabitants of Oxford, and the country about. But the queen's
Westmin- n^ind iu sliort spacc changed, and the same parliament was holden at
star. Westminster in April following. Then the queen, beside other
The ^ things, proposed concerning her man-iage to king Philip, and restoring
nwriage. o^ the pope's Supremacy : as touching her marriage, it was agreed
upon ; but the other request could not as then be obtained.
Bonner Thc Same time when this parliament was summoned, she also
^cege- summoned a convocation of bishops, and of the clergy, writing unto
rentand Bouncr (wliom slic had made vicegerent in the stead of Cranmer,
rirrhc*^" being then in the Tower) after the tenor and form of a new style,
tion!"'^^' differing from the old style of king Henry and king Edward, as
^p^Zu.. followeth.
EOKNKK S ORATIOV IX PKAISE OF PRIESTHOOD. 4SS
Mary.
The Style of Queen jNIary altered, writing to Bonner for the ~ ^ p.
summoning of a Convocation. I'joi'
Maria Dei gratia, Anglia^, Francise, et Hibernias regina, fidei defensor, reve- •>><-
rendo in Cliristo ])atri Edniundo Londinensi episcopo salutem. liicet niiper ''''" "'
quibusdam arduis et urgentibus negotiis nos securitatem et defensionem ecclesis
AnglicantB, ac paceni et tranquillitateni, etc.
Where note, good reader, conccrnin"' the alterinir and chanoins" " ^""re-
the queen s style, the latter part thereof to be left out of her stvle, caput" in
Avhich is, " Ecclesias Anglicanse et Hibcrnicee supremum caput ;^' ql^^^n'^
because in this present parliament the supremacy being given away '*'J'''^-.
from the crown of England to the pope, thereupon this parcel of the tim'rsuf-
title was also taken away. Likewise the said Bonner, giving his cer- [,"'["e''
tificate upon the same, leaves out ''auctoritate illustrissimaj, etc. '""^'"'p's
legitime sufFultus :" which parcel, also, in the said parliament was
repealed and taken away the same time.
THE UIGXITY OF PRIESTS EXTOLLED BY BISHOP BONXER.
In this aforesaid convocation, Bonner bishop of London, being '
vicegerent and president, as is said, made a certain exhortation or
oration to the clergy (which was in this convocation, or much about
the said time), wherein he seemeth to show a great piece of profound
and deep learning, in setting forth the most incomparable and super-
angelical order of priesthood, as may appear by this parcel or frag-
ment of his aforesaid oration, being collected and gathered by some
that stood by : which, as it came to our hands, so I thought to
impart it to the reader, both for that the author of so worthy a work
should not pass unknown, and partly, also, for that the estimation of
this blessed order should lose nothing of its pre-eminence, but might
be known in most ample perfection, so as it standcth above angels
and kings, if it be true that Bonner saith.
A Piece or Fragment of the Exhortation in praise of Priesthood,
made by Bonner Bishop of London, to them of the Convocation-
house ; copied out by them that stood by and heard him.
Wherefore it is to be known, that priests and elders be worthy of all men to
be worshipped for the dignity' sake which they have of God, as in Matthew xvi. .
" Whatsoever ye shall loose upon earth," etc. " and whatsoever ye shall bind,"
etc. For a priest, by some means, is like Mary the Virgin, and is sliowed by Priests
three points. As the blessed Virgin, by five words, did conceive Christ, as it is onn-a'ed
said in Luke i.,^ " Be it unto me according to thy word ;" so the priest, by five vtrei*ii
words, doth make the very body of Christ. Even as immediately after the Mary in
consent of Mary, Christ was all whole in her womb; so, immediately after the "'I'''^
speaking of the words of consecration, the bread is substantiated into the very
body of Christ. Secondly, as the Virgin carried Christ in her arms, and laid
him in an ox-stall after his birth ; even so the priest, after the consecration,
doth lift up the body of Christ, and placeth it, and carrieth it, and handleth it
with his hands. Tliirdly, as the blessed Virgin was sanctified before she had
conceived ; so the priest, being ordained and anointed before he doth consecrate,
because without orders lie could consecrate nothing, therefore the layman camiot
do that thing, although he be never so holy, and do speak the selfsame words
of consecration. Therefore here is to be known, that the dignity of priests, by
(1) " Fiat mihi secundum verbuni tuum.'
VOL. VI. F F
434 THE COMMUNICATION IN THE TOWER.
Mary, some means, passeth the dignity of angels, because there is no power given to
A T-) any of the angels to make the body of Christ. Whereby the least priest may
^rrA ^^ '•! earth, that whicli the greatest and highest angel in lieaven cannot do; as
^_LL_L. St. Bernard saith, " O worshipful dignity of priests, in whose hands the Son of
Priest- God is, as in the womb of the Virgin he was incarnate." St. Augustine saith,
hood tiifjt angels, in the consecration of the sacred host, do serve him ; and the Lord
and pre- tjf heaven descendeth to him. Whereupon St. Ambrose uj)on St. Luke saith,
ferred be- " Doubt thou not the angel to be where Christ is present upon the altar."
state' of Wherefore priests are to be honoured before all kings of the earth, princes, and
angels. nobles. For a priest is higher than a king, happier than an angel, maker of
Biasphe- his Creator, Wherefore, etc.
my.
See It was declared a little before, how Dr. Ridley was had from
Addeuda.
Framlingham to the Tower; where being in durance, and invited to
the lieutenant's table, he had certain talk or conference with secretary
Bourn, master Fecknam, and others, concerning the controversies
in religion ; the sum whereof, as it was penned with his own hand,
hereafter ensueth.
Appiudu. The Sum and Effect of the Communication between Dr. Ridley
and Secretary Bourn, with others, at the Lieutenant's Table in
the Tower.
Sir Tho- Master Thomas of Bridges said at his brother master lieutenant's board,
mas of (' I pray you master doctors, for my learning, tell me what a heretic is." Master
" ^^.''' secretary Bourn said, "I will tell you who is an heretic: he that stubbornly
heretic. ''^"d Stiffly maintaineth an untrutli — he is an heretic." "Ye mean, sir," said I,
"an untruth in matters of religion, and concerning our faith." " Yea, that is
true," said he; aivd in this we were soon agreed. Then said master Fecknam,
sitting at the head of the table (whom they called master dean of Paul's), I will
A heretic tell yoii by St. Augustine, who is an heretic ; " Qui adulandi principibus vel lucri
b^'^St'^'A g''3tia falsas opiniones gignit vel sequitur, haereticus est," saith St. Augustine.^
gustiiie. And then he Englished the same. "Sir," said I, "I ween St. Augustine
addeth the third member, which is, 'vel vanae gloriie causa.'" "Ye say even
true, master doctor," said he. And thus far we did agree all three.
Fecknam Master Fecknam began again to say, " He that doth not believe that the
provoking Scripture affirmeth, but will obstinately maintain the contrary, he is ' haere-
ticus:' as in the sacrament of the altar, Matthew doth affirm there to be Christ's
body, Mark doth affirm it, Luke affirmeth, Paul affirmeth, and none denieth it:
therefore, to hold the contrary, it is heresy. It is the same body and flesh that
Unity, was born of the Virgin. And this is confirmed by unity, antiquity, and
antiquity, universality. For none before Berengarius did ever doubt of this, and he was
sality.'^ an heretic, as master doctor there knoweth full well : I do testify his own con-
science," said he.
''Marry sir," said master secretary, "master Fecknam hath spoken well.
These be great matters, unity, antiquity, and universality. Do ye not think so,
master doctor?" said he to me.
Here, while I strained courtesy, and pretended as nothing to talk ; said one
of the commissioners, " Peradventure master Ridley doth agree with master
Fecknam ; and then there needs not much debating of the matter."
" Sir," said I, " in some things I do and shall agree with him, and in some
things which he hath spoken, to be plain, I do not agree with him at all.
Masters," said I, "ye be, as I understand, the queen's commissioners here, and
if ye have commission to examine me in those matters, I shall declare unto
you plainly my faith ; if ye have not, then I shall pray you either give me leave
to speak my mind freely, or else to hold my peace."
" Tliere is none here," said master secretary, "that doth not favour you:"
and then every man showed what favour they bare towards me, and how glad
they would be of an agreement.
But as I strained to have licence of them in plain words to speak my mind,
so me-thought they granted me it but vix or tegre. Well, at the last I was
content to take it for licence, and so began to talk.
(1) Augustine de Utilitate Credendi, cap. I, vol. viii. page 45. Benedict. — Ed.
BETWEEN DR. RIDLEY AND SECRETARY BOURN. 4^i5
To master Fecknam's arguments of the manifold affirmation where no denial Afanj.
was, I answered, "As for the multitude of affirmations in Scripture, and where
is one affirmation, all is one concerning the truth of the matter: for that any A.D.
one of the evangelists spake, inspired by tlie Holy Ghost, was as true as that j-'^^i.
which is spoken of them all. It is as true that John saith of Christ, ' Ego sum Truth in
ostium ovium ' [i. e. ' I am the door of the sheep '], as if all had said it. For Scripture
it is not in Scripture as in witness of men, where the number is credited more w'^nu^".*
than one, because it is uncertain of whose spirit he doth speak." And where ber of
master Fecknam spake of so many affirming without any negati(m, etc., " Sir," affirma-
said I, "all they do affirm the thing which they mtjant. Now if ye take their wiR-Ve
words, and leave their meaning — then do they not affirm what j'e take, but what one is
they meant. Sir," said I, "if, in talk with you, I should so utter my mind in *"''^J^^" '
words, that ye, by the same, do and ma)' plainly perceive my meaning, and Appendix.
could, if ye would be captious, cavil my words, and writhe them to another
sense, I would think ye were no gentle companion to talk with, except ye
would take my words as ye did perceive that I did mean."
"Marry," quod master secretar}', " he should else do you plain injury and
wrong."
Master Fecknam, perceiving whereunto my talk went, "Why," quod he, "Hoc est
" what circumstances can ye show me, that shall move to think of any other corpus
sense, than as the words plainly say, ' Hoc est corpus meum, quod pro vobis expound-
tradetur ' [' This is my body which shall be betrayed for you ']?" ed.
"Sir," said I, "even the next sentence tliat followeth, viz. ' Hoc facite in
meam commemorationem ' [' Do this in my remembrance].' And also by what
reason ye say the bread is tiu-ned into Christ's carnal body, I may say, that it
is turned into his mystical body. For as that saith of it, " Hoc est corpus,
quod pro vobis tradetur,' so Paul, which spake by Christ's Spirit, saith, ' Unus
panis et unum corpus multi sumus omnes, qui de uno pane participamus '
[i. e. ' We, being many, are all but one bread and one body, inasmuch as we are
partakers of one bread ']."
" Here he calleth one bread, one loaf," said master secretary.
" Yea," said I, " one loaf, one bread : all is one with me."
" But what say ye," quod master secretary, " of the universality, antiquity,
and unity, that master Fecknam did speak of?"
" I ensure you," said I, " I think them matters weighty, and to be considered Unity
well. As for unity, the truth is, before God, I do believe it and embrace it, so ^;i'h ^s-
it be with verity, and joined to our Head, Christ, and such one as Paul speaketh, allowed.
saying, ' Una fides, unus Deus, unum baptisma ' [i. e. ' One faith, one God,
one baptism']. And for Antiquity, I am also persuaded to be true that Irenaeus Anti-
saith, 'Quod primum verum ' [i.e. 'That which is first is true']. In our I'^^y-
religion Christ's faith was first truly taught by Christ himself, by his apostles,
and by many good men tliat from the beginning did succeed next unto them;
and for this controversy of the sacrament, I am persuaded that those old writers,
which wrote before the controversy and the usurping of the see of Rome, doth
all agree, if they be well understanded, in this truth."
" I am glad to hear," said master secretary, " that ye do so well esteem the
doctors of the church."
" Now as for universality," [said I,] "it may have two meanings; one to Univer-
understand that to be universal, which from the beginning in all ages hath been ^^'"^
allowed ; another to understand universality [for] the multitude of our age, or
of any other singular age."
" No, no," saith master secretary, "these three do always agree, and where
there is one, there is all the rest." And here he and I changed many words;
and finally, to be short, in this matter we did not agree.
" There was none," quod master Fecknam, " before Berengarius, Wickliff,
and Huss; and now, in our days, Carolostadius and CEcolanipadius. And
Carolostadius saith, ' Christ pointeth [to] his own body, and not the sacra-
ment, and said it. Hoc est corpus meum.' And Melancthon writeth to one
Micronius (Miconius said I), and saith : ' Nullam satis gravem rationem inve-
nire possum, propter quam a fide majorum in hac materia dissentiam,'' or like
words.
Thus when he had spoken at length, with many other words mo; "Sir,"
(1) " I can find no grounded reason, to cause me to dissent from the belief of our fore-eldera."
F F 2
436 THE COMMUNICATION IN THE TOWER,
Mary. Said I, " it is certain that other before these have written of this matter, not by
the way only, and ' obiter,' as doth tor the most all the old writers, but even
^■^- 'ex professo,' as their whole book entreateth of it alone ; as Bertram."
• " Bertram," said master secretary, " what man was he? and when was he?
Bertram and how do ye know?" etc. with many questions.
sr, a Sir," quod I, " I have read his book. He proponeth the same which
is now in controversy, and answereth so directly, that no man may doubt but
that he affinneth, that the substance of bread remameth still in the sacrament ;
and he wrote unto Carolus Magnus."
" Marry," quod he, " mark, for there is a matter. He wrote," quod he, " ad
Henricum, and not ad Carolum ; for no author maketh [any such] mention of
Bertram."
" Yes," quod I, " Trithemius in Catalogo illustrium Scriptorum^ speaketh of
him." — " Tritiiemius was but of late time." — " But he speaketh," quod I, "of
them that were of antiquity." Here, after much talk of Bertram, " What
authors have ye," quod master secretary, " to make of the sacrament a figure?"
Doctors " ^ir," quod I, "ye know, I think, that Tertullian^ in plain words speaketh
thatmake thus. ' Hoc est corpus meum, id est, figura corporis mei.'^ And Gelasius *
ment'buT ^''^''-'' Plainly, that 'Substantia panis manet.'^ And Origen^saith likewise,
a ligure. * Quod sanctificatur secundimi materiam, ingreditur stomachum, et vadit in
secessum.' ' This when I had Englished, master secretary said to me, " You
know very well as any man," etc. And here, if I would, I might have been
set in a foolisi) paradise of his commendation of my learning, and "quod essem
vir multae lectionis " [" that I was a man of much reading]." But this 1 would
not take at his hand. He set me not up so high, but 1 brought myself as low
again. And here was much ado.
"As fur Melancthon," quod I, "that master Fecknam spake of, I marvel
that ye will allege him, for we are more nigh an agreement here in England,
than the opinion of Melancthon to you : for in this point we all agree here, that
there is in the sacrament but one material substance ; and Melancthon, as
I ween, saith there is two."
" Ye say truth," quod master secretary ; " Melancthon 's opinion is so. But,
I pray you, ye have read that the sacrament was in old time so reverenced,
than [that?] how many were there that were forbidden to be present at the
ministration thereof — " catechumeni," quod he, "and many more."
"Truth, sir," quod I, "there was called some ' audientes,' some ' poeni-
tentes,' some ' catechumeni,' and some ' energumeni,' which was commanded to
depart."
" Now," quod he then ; " and how can ye then make but a figure or a sign
The of the sacrament, as that book, which is set forth in my lord of Canterbury's
catV" name? I wis, ye can tell who made it. Did not ye make it?" And here
chism. was much murmuring of the rest, as though they would have given me the
glory of the writing of the book ; which yet there was said of some there, to
contain most heinous heresy that ever was.
" Master secretarj'," quod I, "that book was made of a great learned man,
and him which is able to do the like again. As for me, I ensure you (be not
deceived in me), I was never able to do or write any such thing like. He
passeth me, no less than the learned master his young scholar."
Now, here every man would have his saying, which I pass over, not much
material for to tell. " But, sir," quod I, "metliinks it is not charitably done,
to bear the people in hand, tliat any man do liglitly esteem the sacrament, as
to make of it but a figure; for that [but] maketh it a bare figure without any
(1) "Johannes Trithemius, Abbas Spanheimensis, Ord. S. Bened. anno 1500 claruit, pluribus
seriptis editis Celebris. Imprimis noljien meruit insigni opere de hcriptoribus Kcclebiasticis, ad sua
tempora deducto, et Kasiliee 149! primuni, postea et Col. Agrip. 1561, divulgate." Hallervordii
spicilegium de hist. Lat. as Included in Supplementa et observat. ad Vossium cum prsBt'. I. A.
Fabricii. (Hamburgi, 1709, page 740.) The work of Vossius may itself also be consulted, page 644,
Edit. 1651. Upon '• iiertram," Mr.Gibbings' Preface (pp. 44 to 47) to An exact reprint of the lloman
Index Expurgatoriu.s (Dublin, IS37) will well repay a reference. — Ed.
(•2) TertuUian contra JMarcion, lib. Iv. cap. 40. — Ed.
(3) "This is ray b"dy ; that is to say, a figure of my body."
(4) Gelasius de rluabu.s nat. in Christo, vol. v. page 475, in the Bibliolheoa Patrum (Paris, 1575) ;
where ho^^e^cr the words are " et tamcn esse non desinit substantia vel natura panis et vini." — Ed.
(5) " The substance of bread reniaineth."
(6) Origen in Jlatthaeuiu : torn. xi. § 14, vol. iii. p. 499 ; Paris, 1740. — Ed.
(7) " That which is sanctified, as touching the matter or substance passeth away into the
draught."
BETWEEN DJl. RIDLKY AND SECRETARY BOURN. 4o7
more profit; which that book doth often deny, as appeareth to the reader most Afari/.
plain." ■
" Ves," quod he, " that doth lie." A.D.
" Sir, no," quod I, " of a truth ; and as for me, I ensure you I make no less ^^^^ ^-
of the sacrament than thus : 1 say, whosoever receivetli the sacrament, he
receiveth therewith either life or death."
" No," quod master secretary, "Scripture saith not so."
" Sir," quod I, " aUhough not in the same sound of words, yet it doth in the
same sense; and St. Augustine saith, in the sound of words also: for Paul
saitli, "The bread whicii we break, is it not the partaking or fellowship of the
body of Christ?' And St. Augustine, ' Manduca vitam ; bibe vitam.' " '
Then said master Pope, " Wliat can ye make of it, when ye say, ' There is
not the real body of Christ, whicli I- do believe, etc. ; and I pray God I may
never believe other.' How can it bring (as ye say) either life or death, when
Christ's body is not there ?"
" Sir," quod I, " when ye hear God's word truly preached, if ye do believe
it, and abide in it, ye shall and do receive life withal ; and if ye do not believe
it, it doth bring unto you death : and yet Christ's body is still in heaven, and
not carnal — in every preacher's mouth."
" I pray you tell me," quod he, " how can you answer to this: 'Quod pro
vobis tradetur?'^ Was tlie hguri.' of Christ's body given for us?"
" No sir," quod I, "but the very body itself, whereof the sacrament is a
sacramental figure."
" How say ye tlien," quod he, " (o ' Quod pro vobis tradetur?' " ^
" Forsooth," quod I, " Tertullian's exposition niaketii it plain ; for he saith, Tertul-
* Corpus est figura corporis.'* Now put to ' Quod pro vobis tradetur,'^ and it ''^"'
agreeth exceeding well."
'In faith," quod he, " I would give forty pound that ye were of a good
opinion ; for I ensure you, I have heard you, and had an affection to you."
" I thank you, master Pope, for your heart and mind ; and ye know," quod
I, " I were a very fool if I would, in tliis matter, dissent from you, if that in
my conscience the truth did not enforce me so to do. For I wis (as ye do per-
ceive, I trow), it is somewhat out of my way, if I would esteem worldly gain."
" What say ye," quod he, " to Cyprian ? Doth he not say plainly, ' Panis Cyprian,
quem porrigebat Dominus, non effigie sed natura mutatus, omnipotentia Verbi
factus est caro ?' " ^
" True sir, so he doth say; and I answer even the same which once, by Dr. Rid-
chance, I preached at Paul's Cross in a sermon, for tiie which I have been as jeyfaUe-
unjustly and as untruly reported as any poor man hath been. For there I ed of, for
speaking of the sacrament, and inveighing against them that esteemed it no a sermon
better than a piece of bread, I told even the same thing of ' poenitentes,' ' audi- p^mJ^g^'
entes,' ' catechumeni,' ' energumeni,' that 1 spake of before : and I bade them Sf<-
depart as unworthy to hear the mystery. And then I said to those tliat be p'"'""'-
' sancti,' Cyprian the martyr shall tell you liow it is that Cliristcalleth it, saying,
' Panis est corpus, cibus, potus, caro,'' etc. ; because that unto this material sub- ^''^ P'?^®
stance is given the property of the thing whereof it l)eareth the name." And priaii ex-
tlus place then took I to utter, as the time would then suffer, that material pounded,
substance of bread did remain.
Master Fecknam (which, as is reported to me, did belie me openly in the
same matter at Paul's Cross) heard all this my talk, as red as scarlet in his face,
and herein answered nie never one word.
" You do know well," quod master secretary, " that Origen and Tertidlian
were not catholic, but erred."
" Su-," quod I, " there is none of all the doctors that are holden in all points, No one of
but are thought to have erred in some things. Sir, but I never heard that it ^^"j,,^^.^ j^
Was either laid to Ori^en's charge or toTertuliian, that ever they were thought holden in
to have erred in this matter of the sacrament." alipoinis.
" What," quod master Cholmley, iate chief justice, "doth not Christ say
(1) " Eat life, drink life." [Sermo 131, De verbis Evang. Joh. vi. § 1, torn. v. edit. Benedict.—
Ed.]
(2) " Which shall be given for you." (3) Idem.
l4) " The body is a figure of the body." (5) •' Which shall be given for you."
(6) " The bread which the Lord did deliver, being changed, not according to tlie form but accord-
ing to the nature thereof, by the omnipotent Word, is m -.de flesh." [De Cocna Domini, attributed
to Cyprian, p. 40, Append. Edit. Oxon, 1682.] (7) " Bread is the body, meat, drink, flesh."
438 MINISTERS DIVORCED FROM THEIR WIVES.
Mary, plainly, that it is his very flesh, and his very hlood, and we must needs eat him,
or we can have no life ?" " Sir," quod I, " if you will hear how St. Augustine
^- y- expoundeth that place, ye shall perceive that ye are in a wrong hox." And
^^•^^' when I began to tell St. Augustine's mind in his book " De Doctrina Christi-
St. Au- ana,"' " Yea, yea," quod master secretary, *' that is true ; St. Augustine doth
Bustine. 2 take it figuratively indeed."
" Forty years ago," quod master Fecknam, " all was of one opinion in this
matter."
" Forty years ago," quod I, "all held that the bishop of Rome was supreme
head of the universal church."
" What then V master Fecknam was beginning to say, etc. ; but master
secretary took the tale, and said, " That was but a positive law."
" A positive law?" quod I ; " No sir, he would not have it so : for it is in
his decrees, that he challenged it by Christ's own word. For his decree saith :
' Nullis synodicis constitutis, neque conciliis, sed viva voce Domini, praelata est
ecclesia Romana omnibus ecclesiis in toto inundo ; dicente Domino Petro Tu
es Petrus,'^ etc. And in another [place] he entreateth, ' Tu es Cephas, id est,
caput.' "3
App'n.iix "Tush! it was not counted an article," quod master secretary, " of our
faith, which is to be believed under pain of damnation."
" Yes," said I, " if ye call that an article of our faith, which is to be believed
under pain of damnation. B'or he saith, ' Omnino definimus, declaranius, pro-
nunciamus, omnem creaturam subesse Romano pontifici, de necessitate salutis.' "*
And here, when we spake of laws and decrees, master Cholmley tiiought
himself much wronged, that he could not be suffered, the rest was so ready to
speak. And then he up and told a long tale, what laws was of kings of England
made against the bishop of Rome; and was vehement to tell how they ahvay
of the clergy did fly to him. And here, because he seemed to speak of many
things beside our purpose, whereof we spake before, he was answered of his
own fellows, and I let them talk.
Finally, we departed in peace, and master secretary promised in the end, that
Ridley's of their talk, there should come to me no harm. And after I had made my
books moan for lack of my books, he said, they were all once given him: " But sitfi
awav ^'® y^^ knoweth who hath them now, write me the names of such as ye would
have, and I will speak for you the best I can."
Upon the articles above mentioned, and inquisition made upon
the same, divers ministers were divorced from their wives. Amongst
whom was one John Draper, and Joan Gold his wife, in the diocese
of London, troubled and vexed for the same by Bonner bishop of
London, who sent forth a commission,* with a process to sequester
and separate them ; enjoining also penance to the poor woman.
(1) Lib. iii. § 16.— Ed.
1 2) "The church of Rome was advanced above all other churches in the -world, not by any
synodical constitutions, nor by any councils, but by the lively voice of the Lord, according as the
Lord said to Peter, Thou art Peter," etc. Dist. 21. '• Quamvis." [See Corpus Juris Canonici,
torn. i. p. 58 ; where, however, the language is rather different. — Ed.]
(3) " Thou art Cephas, that is to say, the head."
(4) " We do absolutely determine, declare, and pronounce, that every creature is subject to the
obedience of the bishop of Rome, upon necessity of salvation." [See Extravag. Comm. lib. i. tit. 8.
Corpus Juris Canonici, torn. ii. p. 394 ; Paris, 1G87. — Ed.]
(5) The lenor of this commission we have here adjoined : — " Edmundus, etc. Dilecto nobis in
Cliristo, magistro Wilhelmo Roper, in legibus baccalaureo, salutem, gratiam, et benedictionem.
De tua Sana doctnna, conscientiae jiuritate, et circumspectionis industria plurimum confidentes, ad
evocandum et evocari faciendum coram te in judicio, quibuscunque die et loco congruis et oppor-
tunis, arbitrio tuo limitandis, Johannem Draper presbyterum, nuper rectorem ecclesiEe parocliialis
de Rayleigh, nostrae Londoniens. dioccesis et jurisdictionis, et quandam Johannam Gold, quam ali.is
dictus Johannes contra sacros canones constitutionesque et crdinationes laudabiles sancta? nuitris
ecclesice catholica; temere et de facto duxit m uxorem ; causamque et negotium illius prctensi et
illegitimi matrimonii cum suis annexis, connexis, quibuscunque, audiendum et examinandum :
eosdem quoque delinquentes juxta juris exigentiam ab invicem divortiandum et separandum,
atque ut de caetero seorsum et separatim vivant nuUoque modo invicem cohabitent, aul carnale
commercium habeant, mandandum et, sub poena juris, nionendum et jubendura, necnon pccniten-
tiam salutarein et condignam dictae Johannas Gold, propter sua delicta et excessus in hac parte
ac jurisdictione, juxta qualitatem eorundem, prout discretioni tu;e melius videbitur expedire, mjun-
gendum et imponendum ; ceteraque omnia et singula in pra?missis, aut ea necessaria seu quoniodo-
libet requisita, faciendum, exereendum, exequendum, et expediendum, vices nostras committimus,
ac plenam in Domino, tenore praesentiuui, concedimus potestatem, ciijuslibet legitimae coertionis
ecclesiasticEe quam decreveris in hac parte, assumpto tibi in actorum scribam in praemissis qun-
cumque notario fuleli et idoneo : nianuantes, quatenus de omni eo quod in praeraissis et circa ea
feceritis, sigillum officialitatis, etc.; in cujus rei, etc." See Edition 1563, page 931. — Ed.
DISPUTATIONS OK CRANMER AT OXFORD. 439
Besides this John Draper, divers others, also, were divorced the Mary.
same time against their ■wills ; and some were contented, of their own ^ j)
unconstant accord, to be separated from their wives : as of Chichester I5r)4.
one (who, because he soon recovered again, shall be here nameless), ^^~~^s
another named Edmund Alstonc, another Alexander Bull ; amongst divorced
whom also was Dr. Standish, with many others, Avhose names to- wives,
gether, in the end of this story of queen Mary, we may peradventure,
by God's grace, in a general catalogue together comprehend.
The 10th of March a letter was sent to the lieutenant of the
Tower, to deliver the bodies of master doctor Cranmer, the arch-
bishop of Canterbury, master doctor Ridley, and master Latimer, to
sir John Williams, to be conveyed by him unto Oxford.
The 26th of March, there was a letter directed to sir Henry Doell,
and one Foster, to attach the bodies of doctor Taylor, parson of
Hadley, and of Henry Askew, and to send them up to the council.
HOW THOMAS CRANMER ARCHBISHOP, BISHOP RIDLEY, AND
MASTER LATIMER, WERE SENT DOWN TO OXFORD TO
DISPUTE ; WITH THE ORDER AND MANNER, AND
ALL OTHER CIRCUMSTANCES UNTO THE SAID
DISPUTATION, AND ALSO TO THEIR CON-
DEMNATION, APPERTAINING.^
About the 10th of March^,Cranmer archbishop of Canterbury, cranmer,
Ridley bishop of London, and Hugh Latimer bishop also some fnd lIh-
time of Worcester, were conveyed as prisoners from the Tower to dow'n'T" '
Windsor ; and after from thence to the university of Oxford, there Oxford to
to dispute with the divines and learned men of both the universities, '''^"'^'
Oxford and Cambridge, about the presence, substance, and sacrifice
of the sacrament. The names of the university doctors and gradu- The uni--
ates appointed to dispute against them, were these : of Oxford, Dr. doctor^
Weston, prolocutor, Dr. Tresham, Dr. Cole, Dr. Oglethorpe, Dr. appointed
Pie, master Harpsfield, master Fecknam. Of Cambridge, Dr. Young, against
vice-chancellor. Dr. Glyn, Dr. Seton, Dr. Watson, Dr. Sedgewick, "'^"'"
Dr. Atkinson, etc. The articles or questions whereupon they should
dispute were these :
First, Whether the natural body of Christ be reallv in the '^^^'^^.
1111- •' ^ questions.
sacrament, atter the words spoken by the priest, or no :
Secondly, Whether in the sacrament, after the words of conse-
cration, any other substance do remain, than the substance of
the body and blood of Christ .^
Thirdly, Whether in the mass be a sacrifice propitiatory for the
sins of the quick and the dead ?
Touching the order and manner of all the things there done, with
the notes, arguments, and all circumstances thereunto pertaining, to
deduce the matter from the beginning, leaving out nothing (as near
as we may) that shall seem necessary to be added : First, Here is to
be understood, that upon Saturday the 7th day of April, the heads of
the colleges in Cambridge being congregated together, letters coming
(1) This portion of Foxe's history has been excellently illustrated in " The Remains of Thomas
Cranmer, D,D. collected and arranged by the Rev. H. Jenkyns," (vol. iv. pp. 4 to 6C), who says :
" There still exists, in manuscript, the official report" (of this disputation) " from Weston the pro-
locutor to Bonner, in the Harl. MSS. 3642. Also short notes of the chief arguments, in the library
of Corpus Christi College, Cambridge, 340, art. 13; and some longer notes in the public library of
the same university, Kk. 5. 14." — Ed (2) See the Appendix.
440 DISPUTATIONS OF CRANMER AT OXFORD.
Mary, down from Stephen Gardiner lord chancellor were read, with articles
^ J) therewith annexed, that should be disputed upon at Oxford : the
1554. contents of wdiich three articles are sufficiently expressed before.
Letters Whereupon, in the said congregation of the aforesaid university of Cam-
sentdown bridge, there was granted first a grace in this form, proposed by the
phen Gar- senior proctor :' " May it please you to have an instrument made,
Cam- '° that the doctrine of these aforesaid articles is sound and catholic, and
bridge, consonant with the verity of the right meaning faith ; and that the
for^ar-*^ Same may be approved by your consent and voices 'f Secondly, in
tides. |-]^g gg^jj congregation, another grace was given and granted, that Dr.
for^t'hr Young being vice-chancellor. Dr. Glyn, Dr. Atkinson, Dr. Scot, and
hrms Piaster Sedgewick, should go to Oxford to defend the said articles
doctors to against Canterbury, London, and Latimer : also to have letters to the
against Oxford men, sealed with their common seal. Item, Another grace
Ridiey!"^' granted to master Sedgewick to be actual doctor, being thereupon
and Lati- immediately admitted. The aforesaid letters, being then drawn out,
the third day after (which was the 10th day of April) were read in
the aforesaid congregation-house, and there sealed.
T'^sco"'- Whereupon the next day after (the 11th of the said month) the
Cam- aforesaid doctors, with the full grace of that university, set forward
mei'wo to Oxford: and coming thither the second day after (being Friday, the
Oxford. 1 3th of April), were all lodged at the Cross-inn, with one* ^^'ake'field^*
being some time servant to bishop Bonner.
Their Anon after their coming, Dr. Crooke presented them with wine for
iX-'to™' their welcome ; and, shortly after, two of the beadles came from tlie
Oxford, vice-chancellor of Oxford, and presented the vice-chancellor of Cam-
bridge with a dish of apples and a gallon of vine ; after whom, next
Tiie Cam- Came mastcr Pie and Fecknam to welcome them. Then, after con-
lioc^tors sulfation concerning the delivery of their letters, and instrument of
D?''vve° g^'ice (which was in Dr. Seton and Dr.W\atson's*chamber^*), they went
ton. all to Lincoln-college, to Dr. Weston the prolocutor, and to the
vice-chancellor Dr. Tresham ; and there they delivered their letters,
App^'nd^z. and declared what they had done touching the articles, letters, and
graces, *where they had a junkery, but sat not down.** Half an hour
•High after eight they returned to lluir inn again: but first they concluded
conciud- of a procession, sermon, and convocation, to be had the morrow fol-
sfind^n lowing; and that the doctors of Cambridge should be incorporate in
junkery.* the university of Oxford, and likewise that the doctors of Oxford should
The three be incorporate in the university of Cambridge. The same day the
cranmer,' foreuamcd prisoncTS were dissevered, as was said afore ;^ Dr. Ridley
^id'tati- ^^ alderman Irish's house, master Latimer to another, and Dr. Cran-
mer, dis- nier remained still in Bocardo.
severed. q^^ Saturday, being the 14th of April, at eight of the clock, the
aforesaid vice-chancellor of Cambridge, with the other doctors of the
same university, repaired to Lincoln-college again, and found the
prolocutor above in a chapel, with the company of the house singing
Requiem mass, and tarried there until the end. Then they, con-
^°"!"'' suiting all together in the master's lodging, about nine of the clock
came all to the university church called St. Mary's ; and there, after
a short consultation in a chapel, the vice-chancellor, the prolocutor,
etc. of Oxford, caused the vice-chancellor of Cambridge, and the rest
(1) " Placeatvobis ut instmmentumfiat, quod horum jam prs-lectomm articulorum doctrinasaiia
su ut catholira, atque cum veritate orthodoxas (idei ronseutiens, et vestro consensu et suffra^iis
comprobetur ?" (2) Edition of 1563.— Kd. (3) See Appendix
tat ion.
DISPUTATIONS OF CRANMER AT OXFORD. 441
of tlie doctors of that university to send for their scarlet *copes,'* Mary.
brought from Cambridge ; save that doctors Seton and Watson bor- ^ ^
rowed of the Oxford men. And in this time, the regents in tlie 1554.
congregation-house had granted all the Cambridge doctors their ^he doc-
graces, to be incorporate there ; and so they went up, and were ''"'s in
admitted immediately. Dr. Oglethorpe presenting them, and the iet«copps»
proctor reading the statute, and giving them their oaths.
That done, they came all into the quier, and there held the convoca-
tion of the university, *being gremials.'* They had mass of the Holy
Ghost solemnly sung in prick-song" by the quier-men of Christ's church.
But first, the cause of the convocation was opened in English, partly by The
the vice-chancellor, and partly by the prolocutor, declaring that they thdr^as-
■were sent by the queen, and wherefore they were sent ; and caused master declared
Sa}^, the register, openly to read the commission. I'hat done, the
vice-chancellor read Cambridge letters openly, and then concluded, cam-
that three notaries, master Say for the convocation, a beadle of Cam- tJrsread*.'
bridge for that university, and one master White for Oxford, should ^'Jf^^^ "°"
testify of their doing ; and then ■willed the said notaries to provide assigned,
parchment, that the whole assembly might subscribe to the articles, subscrib-
save those that had subscribed before in the convocation-house at anicLs!'^
liondon and Cambridge. And so the vice-chancellor began firs^ ;
after him the rest of the Oxford men, as many as could in the mass
time.
The mass being done, they went in procession : First, The quier in Proces-
their surplices followed the cross ; then the first-year regents and proc- oxfor".
tors ; then the doctors of law, and their beadle before them ; then the H^^^^"^^
doctors of divinity of both universities intermingled, the divinity and '''™" 1"^°-
art beadles going before them, the vice-chancellor and prolocutor
going together. After them bachelors of divinity, " Regentes, et non
regentes," in their array ; and last of all, the bachelors of law and
art ; after whom followed a great company of scholars and students
not graduate. And thus they proceeded through the street to
Christ's church ; and there the quier sung a psalm, and after that a
collect was read. This done, departed the commissioners, doctors,
and many other to Lincoln-college, where they dined with the mayor
of the town, one alderman, four beadles, master Say, and the Cam-
bridge notary. After dinner they went all again to St. Mary's Another
church ; and there, after a short consultation in a chapel, all the tionotthe
commissioners came into the quier, and sat all on seats before the ami "'^
altar, to the number of thirty-three persons ; and first they sent to p^^^'^.
the mayor, that he should bring in Dr. Cranmer, who, within a while,
was brought to them with a great number of rusty bill-men.
Thus the reverend archbishop, when he was broudit before the ^rciibp.
commissioners, reverenced them with much humility, and stood with broutrin
his staff in his hand, who notwithstanding, having a stool offered doctors
him, refused to sit. Then the prolocutor, sitting in the midst in a pries'tl'it
scarlet gown, began with a short preface or oration in praise of unity, st.Mary-s
and especially in the church of Christ ; declaring withal his bringing
up, and taking degrees in Cambridge, and also how he was promoted
by king Henry, and had been his councillor and a catholic man, one of
the same unity, and a member thereof in times past, but, of late years,
(1) Edition of 1563. See Appendix.— En.
(2j ' Mass in pike-sauce,' — in prick-song, I would say.
442 DISPUTATIONS OF CRANMER AT OXFORD.
Mary did Separate and cut off himself from it, by teaching and setting forth
^ Q of erroneous doctrine, making every year a new faith : and therefore
1554. it pleased the queen''s grace, to send them of the convocation, and
other learned men, to bring him to this unity again, if it might be.
Then showed he him, how they of the convocation-house had agreed
upon certain articles, whcreunto they willed him to subscribe.
Answerof The arclibisliop answered to the preface very wittily, modestly, and
bi^hop'^to learnedly, showing that he was very glad of a unity, forasmuch as it
Weston, ^.j^gi a fpj^g preserver of all commonwealths, as well of the heathen
as of the christians :"''' and so he dilated the matter with one or two
stories of the Romans' commonwealth. Which thing when he had
done, he said, that he was very glad to come to a unity, so that it were
in Christ, and agreeable to his holy word.
When he had thus spoken his full mind, the prolocutor caused the
articles to be read unto him, and asked if he would grant and sub-
scribe unto them. Then the bishop of Canterbury did read them
over three or four times ; and, touching the first article, he asked what
they meant by these terms, " Verum et naturalc," i. e. " True and
natural." " Do you not mean," saith he, " Corpus organicum," i. e.
" A sensible body .^" Some answered, " Idem quod natum est ex
Virgine," i. e. " The same that was born of the Virgin ;" and so con-
fusedly, some said one thing, some another.
The arti- Thcu the bisliop of Canterbury denied it utterly ; and when he
Hied by had lookcd upon the other two, he said, they were all false, and
bhhop!'^ against God's holy word : and therefore he would not agree, he said,
in that unity with them.
Warning This douc, the prolocutor, first willing him to write his mind of
crlnme'r them that night, said moreover, that he should dispute in them, and
putl"' caused a copy of the articles to be delivered him, assigning him to
S" . answer thereunto on Monday next : and so charged the mayor with
him again, to be had to Bocardo, where he was kept before ; offering
moreover unto him, to name what books he would occupy, and should
have them brought unto him. The archbishop was greatly com-
mended of every body for his modesty ; insomuch that some masters
of arts were seen to weep for him, who in judgment were contrary to
him .
Ridley Thcu was Dr. Ridley brought in, avIio, hearing the articles read
in™"^ unto him, answered without any delay, saying, they were all false ;
^verTo ^^^^ ^^^^ further, that they sprang out of a bitter and sour root. His
the ani- auswers Were sharp, witty, and very learned. Then did they lay to
Ridley his charge a sermon that he made when he was bishop of Rochester,
{rdnedfor wlierein (they said) he spake with transubstantiation. He denied it
a sermon, utterly, and asked whether they could bring out any that heard him,
which Avould say and affirm with them the same. They could bring
no proof of it at all. After that, he was asked of one, whether he
desired not my lord chancellor that now is, to stick to the mass, and
other things .'' He said, that my lord would say no such things or
words of him ; for if he did, he reported not the truth of him.
Then he was asked, whether he would dispute or no ? He an-
swered, that as long as God gave him life, he should not only have
his heart, but also his mouth and pen to defend his truth : but he
(1) " Conservatrix omnium rerum publicarum, tarn Ethnicorum quara Christianorum,"
DISPUTATIONS OF CRANMER AT OXFORD. 443
required time and books. They said, he could not, and that he Mary.
should dispute on Thursday, and till that time he should have books, a tj
He said it was not reason, that he might not have his own books, and 1554.
time, also, to look for his disputations. Then gave they him the
articles, and bade him write his mind of them that night, and so did
they command the mayor to have him from whence he came.
Last of all came in master Latimer in like sort, with a kerchief, j^**'"'^'"
and two or three caps on his head, his spectacles hanging by a string in.
at his breast, and a staff in his hand, and was set in a chair ; for so
was he suffered by the prolocutor. And after his denial of the arti-
cles, when he had Wednesday appointed for disputation, he alleged
age, sickness, disuse, and lack of books, saying, that he was almost as
meet to dispute, as to be a captain of Calais : but he would, he said,
declare his mind either by writing or word, and would stand to all
they could lay upon his back : complaining moreover, that he was
permitted to have neither pen nor ink, nor yet any book but only the
New Testament there in his hand, which, he said, he had read over Latimer
seven times deliberately, and yet could not find the mass in it, neither fin'd'uiT'
the marrow-bones nor sinews of the same. At which words the "Jj"*^ '"
commissioners were not a little offended ; and Dr. Weston said, that New xes-
he would make him grant that it had both marrow-bones' and sinews ^™^°''
in the New Testament. To whom master Latimer said again, " That
you will never do, master doctor f and so, forthwith, they put him
to silence ; so that whereas he was desirous to tell what he meant by
those terras, he could not be suffered. There was a very great press
and throng of people, and one of the beadles swooned by reason
thereof, and was carried into the vestry.
After this, bringing home the prolocutor first, the Cambridge men,
viz. Dr. Young, vice-chancellor, Seton, Glyn, Atkinson, Scot, Wat-
son, and Sedgewick, went to the Cross-inn to supper. And this was
on Saturday, being the 14th day of April.
On Sunday after, master Harpsfield preached at St. Mary's, the
university church, at nine of the clock, where *divers of the doctors
of both universities had their copes, and were* placed accordingly.
After the sermon they went all to dinner to Magdalen-college, and
there had a great dinner.^ They supped at Lincoln-college with the
prolocutor, whither Dr. Cranmer sent answer of his mind upon the
articles in writing.
On Monday, being the 16th of April, master Say and master subscrip-
White, notaries, went about in the morning to the colleges, to get
subscriptions to the articles. And, about eight of the clock, the
prolocutor, with all the doctors and the vice-chancellor, met together
at Exeter-college ; and so they went into the schools. And when the
vice-chancellor, the prolocutor, and doctors were placed, and four Four
appointed to be '^exceptores argumentorum " *set a table* in the tores" r-
midst, and four notaries sitting with them, Dr. Cranmer came to the f^""^^":.
answerer's place, the mayor and aldermen sitting by him ; and so the
disputation *began, set a work* by the prolocutor with a *very*
short " prseludium." Dr. Chedsey began to argue first, and, *or* he
left, the prolocutor divers times. Drs.Tresham, Oglethorpe, Marshal
(1) What he meaneth by the marrow-bones of the mass, read after, in his protestation given in
writing to the prolocutor. (2) See the Appendix. — Ed.
444
DISPUTATIONS OF CRAXMEll AT OXFORD.
A.D.
1554.
Disputers
against
Cranmer.
Mary, vice-cliancellor, Pie, Cole, and Harpsfield did interrupt and press
him with their arguments, so that every man said somewhat, as the
prolocutor would suffer, disorderly ; sometimes in Latin, sometimes
in English, so that three hours of the time were spent *or* the vice-
chancellor of Cambridge began ; who also was interrupted as before. He
began with three or four questions subtilely. Here the beadles had
provided drink, and offered the answerer ; but he refused with thanks.
The prolocutor offered him, if he would make water or otherwise ease
himself, he should. Thus the disputation continued until almost two
of the clock, with this applausion audientium: "Vicit Veritas."
Then were all the arguments, written by the four appointed, delivered
into the hand of master Say, registrar; and as for the prisoner, he
was had away by the mayor ; and the doctors dined together at the
University college.
And thus much concerning the general order and manner of these
disputations, with such circumstances as there happened, and things
there done, as well before the disputation, and in the preparation
thereof, as also in the time of their disputing. Now followeth to
infer and declare the orations, arguments, and answers, used and
brought forth in the said disputations on both parts.
THE ARGUMENTS, REASONS, AND ALLEGATIONS USED IN
THIS DISPUTATION.
Weston
speaketh
truer
than he
■wist.
April 16. On Monday, Dr. Weston, with all the residue of the visitors,
censors, and opponents, repairing to the divinity school, each one
installed himself in his place. Dr. Cranmer, with a rout of rusty
bills, was brought thither, and set in the answerer''s place, with the
mayor and aldermen sitting by him ; where Dr. Weston, prolocutor,
apparelled in a scarlet gown after the custom of the university,
began the disputation with this oration. His words in Latin, as he
spake them, were these:
" Convenistis hodie, fratres, proiligaturi detestandam illam hseresin
de veritate corporis Christi in Sacramento," etc., that is, " Ye are
assembled hither, brethren, this day, to confound the detestable
heresy of the verity of the body of Christ in the sacrament," etc.
At which words thus pronounced of the prolocutor imawares, divers of
the learned men there present, considering and well weighing the words
by him uttered, burst out into a great laughter, as though, even in
the entrance of the disputations, he had bewrayed himself and his
religion, that termed the opinion of the verity of Christ's body in
the sacrament, a detestable heresy. The rest of his oration tended
all to this effect, that it was not lawful by God's vrord to call these
questions into controversy : for such as doubted of the words of
Christ, might Avell be thought to doubt both of the truth and power
of God. Whcreunto Dr. Cranmer, desiring license, answered in this
Atldtnia. wise.
Cran- " We are assembled," saith he, " to discuss these doubtful controversies, and
iner'san- ^q lay them open before the 03-68 of the world; whereof ye tliink it unlawful to
the^pre- dispute. It is indeed no reason," saith he, " that we sliould dispute of that
face. which is determined upon, before the truth be tried. But if these questions be
not called into controversy, surely mine answer then is looked for in vain."
DISPUTATIONS OF CRANMER AT OXFORD. 445
This was the sum and effect of his answer ; and, this done, he ^i^ary.
prepared himself to disputation. . ^
Then Chedsey, the first opponent, began in this wise to dispute. 1.554.
" Reverend master doctor, these three conclusions are put forth unto us at Articles.
present, to dispute upon ;
*' First, in the sacrament of the altar is the natural body of Christ, conceived
of the Virgin Mary, and also his blood, present really under the forms of
bread and wine, by virtue of God's word pronounced by the priest.
" Secondly, there remaineth no substance of bread and wine after the conse-
cration, nor any other substance, but the substance of God and man.
" Thirdly, the lively sacrifice of the church is in the mass propitiatory as
well for the quick as the dead.
" These be the conclusions propounded, whereupon this our present contro-
versy doth rest. Now, to the end we might not d(nibt how you take the same,
you have already given up unto us your opinion thereof: I term it your ''"'
opinion, in that it disagreeth from the catholic. Wherefore I thus argue : ri^m,,!.
" Your opinion difiereth from the Scripture:
" Ergo, you are deceived."
Craiimer : — " I deny the antecedent."
Chedsey :—"■ Christ, when he instituted his last supper, spake to his disciples,
' Take, eat : this is my body which shall be given for you.'
" But his true body was given for us ;
"♦Ergo, his true body is in the sacrament.
[The right form of this argument is thus to be framed :
Da- " The same which was given for us is in the sacrament,
ri- " But his true body was given for us :
i. " Ergo, his true body is in the sacrament."]
Cranmer : — " His true body is truly present to them that truly receive him :
but spiritually. And so is it taken after a spiritual sort; for when he said,
* This is my body,' it is all one as if he had said, 'This is the breaking of my
body; this is the shedding of my blood,' — As oft as you shall do this, it shall
put you in remembrance of the breaking of my body, and the shedding of my
blood ; that as truly as you receive this sacrament, so truly shall you receive
the benefit promised by receiving the same worthily."
Chedsey: — " Your opinion differeth from the church, which saith, that the
true body is in the sacrament :
" Ergo, your opinion therein is fiilse "
Cranmer : — " I saj' and agree with the church, that the body of Christ is in
the sacrament effectually, because the passion of Christ is efiectual."
Chedsey : — " Christ when he spake these words, ' This is my body,' spake of
the substance, but not of the eflect."
Cranmer : — " I grant he spake of the substance, and not of the effect after a
sort : and yeX it is most true that the body of Christ is effectually in the sacra-
ment. But I deny that he is there truly present in bread, or that under the
bread is his organical body."
And because it should be to tedious (he said) to make discourse
of the whole, he delivered up there his opinion thereof to Dr. Wes-
ton, Avritten at large ; with answers to every one of their three pro-
positions, M'hich he desired Dr. Weston, sitting there on high, to
read openly to the people ; which he promised to do. But it was Papists
not the first promise that such papists have broken. false of
mi r» 1 • • • 111' nrnmwp
1 he copy of this writmg, altliougii it were not there read, yet the
contents thereof we have drawn out as followeth.
promise.
An Explication of Cranmer upon the aforesaid Conclusions exhibited in
Writing.
In the assertions of the church and of religion, trifling and new fangled
novelties of words, so much as may be, are to be eschewed, whereof ariseth
446
DISPUTATIONS OF CRANMER AT OXFORD.
Mary.
A.D.
1554.
How
Christ is
really-
present.
This con-
clusion
contume-
lious
against
Christ.
nothing but contention and brawling about words ; and we must follow, so
much as we may, the manner of speaking of the Scripture.
In the first conclusion, if ye understand by this word "really" "re ipsa,"
i. e. in ver)' deed and eilectually, so Christ by the grace and efficacy of his pas-
sion, is indeed and truly present to all his true and holy members.
But if ye understand by this word "really" " corporaliter," i.e. "corpor-
ally ;" so that by the body of Christ is understood a natural body and organical ;
so, the first proposition doth vary, not only from the usual speech and phrase
of Scripture, but also is clean coutrary to the holy word of God, and christian
profession : when as both the Scripture doth testify by these words, and also
the catholic church hath professed from the ])eginning, — Christ to have left the
world, and to sit at the right hand of the Father till he come to judgment.
And likewise I answer to the second question ; that is, that it swerveth from
the accustomed manner and speech of Scripture.
The third conclusion, as it is intricate and inwrapped in all doubtful and am-
biguous words, and differing also much from the true speech of the Scripture,
so as the words thereof seem to import no open sense ; is most contumelious
against our only Lord and Saviour Christ Jesus, and a violating of his precious
blood, which, upon the altar of the cross, is the only sacrifice and oblation for
the sins of all mankind.
Matt.
xxvi.
Mark xiv.
Luke
xxii.
1 Cor. xi.
Sub-
stance
and effi-
cacy both
granted,
etc.
The final
cause
why the
iiupper
was or-
dained.
Chedsey : — "By this your interpretation which you have made upon the first
conclusion, this I understand, — the body of Christ to be in the sacrament only
b}' the way of participation : insomuch as we, communicating thereof, do parti-
cipate the grace of Christ, so that you mean hereby only the effect thereof.
But our conclusion standeth upon the substance, and not the efficacy only,
which shall appear by the testimony both of Scriptures, and of all the fathers a
thousand years after Christ.
" And first (to begin with the Scripture), let us consider what is written in
Matt, xxvi., Mark xiv., Luke xxii., and 1 Cor. xi. Matthew saith, ' As they
sat at stipper, Jesus took bread,' etc. In Mark there is the same sense,
although not the same words, who, also, for one part of the sacrament speaketh
more plainly, ' Jesus taking bread,' etc. After the same sense also writeth
Luke xxii., ' And when Jesus had taken bread,' etc. ' In the mouth of two
or three witnesses,' saith the Scripture, ' standeth all truth.' Here we have
three witnesses together, that Christ said that to be his body, which was given
for many ; and that to be his blood, wliicli should be shed for many : whereby
is declared the substance, and not only the efficacy alone thereof. Ergo, it is
not true that you say, there to be not the substance of his body, but the efficacy
alone thereof"
Cranmer : — " Thus you gather upon mine answer, as though I did mean of
the efficacy, and not of the substance of the body ; but I mean of them both,
as well of the efficacy as of the substance. And, forsomuch as all things come
not readily to memory, to a man that shall speak extempore, therefore, for the
more ample and fuller answer in this matter, this writing here I do exhibit."
A further Exphcation exhibited by Cranmer.'
Our Lord and Saviour Jesus Christ, at the time of his maundy — preparing
himself to die for our cause, that he might redeem us from eternal death, for-
give us all our sins, and cancel out the handwriting that was against us — that
we, through ungrateful oblivioii should not forget his death, therefore, at the
time of his holy supper, did institute a perpetual memory of this his death, to he
celebrated among christians in bread and wine, according as it is said : " Do
this in remembrance of me;" and "So often as you eat this bread, and drink
this cup, you shall show forth the Lord's death, till he come."^ And this re-
membrance or sacrament of his holy passion, that is, of his body slain, and
blood shed, he would all christians to frequent and celebrate in bread and wine,
according as he said, "Take eat, and drink ye all of this."* Therefore, who-
(1) Orfranica'i, is called that which is a perfect body, having all the members and parts complete,
belonging to the same.
(2) Mr. Jenkyns has printed, in his work alluded to (page 439, in the note), the original Latin of
this explication from the official report in the British Museum. — Ed.
(3) 1 Cor. .\i. (4) Matt. xxvi.
DISPUTATIONS OF CRANMER AT OXFORD. 44'
soever, for man's tradition, denieth the cup of Christ's blood to laymen, they UTary.
manifestly repugn against Christ, forbidding that which Christ connnandeth to — -
be done, and be like to those Scribes and Pharisees of whom the Lord spake: V'^rV
" Ye hypocrites, ye have rejected the commandments of God for your tradi- "^
tions. Well did Esaias prophesy of you, saying. This people honoureth me
with their lips, but their heart is "far from me. Without cause do they worship
me, teaching the doctrines and precepts of men."' The sacrament and mysti-
cal bread being broken and distributed after the institution of Christ, and the
mystical wine being likewise taken and received, be not only sacraments of the
flesh of Christ wounded for us, and of his blood-shedding, but also be most
certain sacraments for us, and (as a man would sayj, seals of God's promises Sarra-
and gifts, and also of that holy fellowship which we have with Christ and all his ^^^g'^f.
members. Moreover, they be to us memorials of that heavenly food and God's
nourishment, wherewith we are nourished unto eternal life, and tlie thirst of promises,
our boiling conscience [is] quenched ; and finally, whereby the hearts of the
faithful be replenished with unspeakable joy, and be corroborated and strength-
ened unto all works of godliness. " We are many," saith St. Paul, " one bread,
and one body, all we which do participate of one bread, and one cup." 2 And
Christ saith : " Eat ye; this is my body ;" and, " Drink ye; this is my blood." ^^
And, " I am the living bread which came down from heaven. He that eateth
me, shall also live for ever. Not as your fathers did eat manna in the desart,
and are dead: he that eateth me, shall also live for ever."*
Thus, therefore, true bread and true wine remain still in the eucharist ("until Bread
they be consumed of the faithful) to be signs, and as seals unto us annexed unto remJ,!,"®
God's promises, making us certain of God's gifts towards us. Also Christ still in
remaineth in them, and they in Christ, who eat his flesh, and drink his blood, t'le eu-
as Christ himself hath promised : " They that eat my flesh, and drink my blood, and"V
abide in me, and I in them." Moreover, he abideth also in them that worthily seals to
receive the outward sacrament ; neither doth he depart so soon as the sacra- "* ^j"^''"
ment is consumed, but continually abideth, feeding and nourishing us so long God's
as we remain bodies of that liead, and members of the same. I acknowledge promises,
not here the natural body of Christ, which is only spiritual, imintelligible, and
insensible, having no distinction of members and parts in it : but that body
only I acknowledge and worship, which was born of the Virgin, which suffered Christ's
for us, which is visible, palpable, and hath all the form, and shape, and parts, ^^°l^l^^^
of the true natural body of man. Christ spake not these words of any uncer- not of an
tain substance, but of the certain substance of bread, which he then held in his micer-
hands, and showed his disciples, when he said, " Eat ye; this is my body:" sta''ee" "
and likewise of the cup, when he said, " Drink ye ; this is my blood :" meaning but of a
verily of that bread, which by nature is usual and common with us, which is ^^^'^'('"nce
taken out of the fruit of the ground, compacted by the uniting of many grains of bread,
together made by man, and by man's hand brought to that visible shape, being
of round compass, and with out all sense or life ; which nourisheth the body, and
strengtheneth the heart of man : of this same bread (I say) and not of any
uncertain and wandering substance, the old fathers say that Christ spake these
words, " Eat ye ; this is my body." And likewise also of the wine, which is
the creature and fruit of the vine pressed out of many clusters of grapes, and
makelh man's heart merry, of the very same wine (I say) Christ spake, " Drink
ye; this is my blood." And so the old doctors do call this speaking of Christ How the
tropical, figurative, analogical, allegorical; which they do interpret after this j"^*°[,*jp°
sort, that although the sulistance of bread and wine do remain, and be received speech of
of the faithful, yet, notwithstanding, Christ changed the appellation thereof, ^'hnst.
and called the bread by the name of his flesh, and the wine by the name of his
blood ; * " Not that it is so in very deed, but signified in a mystery." So that Bread
we should consider, not what they be in their own nature, but what they import J^e'^na^e
to us and signify; and should understand the sacrament not carnally, but spi- of the
ritually ; and should attend not to the visible nature of the sacraments, neither "^o^y.
have respect only to the outward bread and cup, thinking to see there with our
eyes no other things but only bread and wine : but that, lifting up our minds,
we should look up to the blood of Christ with our faith ; should touch him with
our mind, and receive him with our inward man ; and that being like eagles
(1) Matt. XV. (2) I Cor. x. (-3) Matt. xxvi. (4) John vi.
(5) " Non rei veritate, sed signiticantc mysterio "
448 DISPUTATIONS OF CRANMER AT OXFORD.
Afary. in this life, we should fly up into heaven in our hearts, where that Lamb is
~" „ resident at the right hand of his Father, wiiich taketh awa} the sins of the
■ ' world ; by whose stripes we are made whole ; by whose passion we are filled at
• his table, and whose blood we, receiving out of his holy side, do live for ever,
Consider being made the guests of Christ; having him dwelling in us through the grace
the sacra- °^ '^'^ *'™^ nature, and, through the virtue and efficacy of his whole passion,
ment is being no less assured and certified, that we are fed spiritually unto eternal life
in nature, by Christ's flesh crucified, and by his blood shed, the true food of our minds,
it signi- than that our bodies be fed with meat and drink in this life : and hereof tliis
fieth in said mystical bread on the table of Christ, and the mystical wine, being admi-
niyi-tery. j^j^tered and received after the institution of Christ, be to us a memorial, a
rial"!™"" pledge, a token, a sacrament, and a seal. And thereof it is that Christ saith
pledge, a not thus : "This is my body; eat ye:" but, after he had bidden them eat,
token, a \\]qh he said, " This is my body, which shall be given for you :" which is to
nient. and niean, as though he should sa}^ " In eating of this bread, consider you that this
a seal. bread is no common thing, but a mystical matter; neither do you attend that
What is which is set before j'our bodily eyes, but what feedeth you within. Consider
niyst^a/. '^^^^ behold my body crucified for you ; that eat and digest in your minds ; chew
bread. you upou my passion ; be fed with my death. This is the true meat ; this is
Wliat the the drink that moisteneth, wherewith you — being truly fed and inebriate — shall
bodv'of ''^^ ^'^^ ever. The bread and wine which be set before your eyes are only
Christ declarations of me, but I myself am the eternal food. Wherefore, whensoever
doth to at this my table you shall behold the sacraments, have not regard so much to
■ them, as consider ye what I promise you by them ; which is — myself to be meat
for you of eternal life."
The only oblation of Christ (wherewith he offered himself to God the Father
once to death upon the altar of the cross for our redemption) was of such effi-
Thesacri- cacy, that there is no more need of any sacrifice for the redemption of the
Christ's whole world ; but all the sacrifices of the old law he took away, performing
body that in very deed, which they did signify and promise. Whosoever therefore
once, suf- shall fix the hope of his salvation in any other sacrifice, he falleth from the
all_ grace of Christ, and is contumelious against the blood of Christ. For " he was
wounded for our transgressions, and was broken for our iniquities. All we like
sheep have wandered astray. Every man hath turned after his own way, and
the Lord hatli laid all our iniquities upon him.^ For he hath entered once for
all into the holy place by tlie blood, not of goats or calves, but by his own blood,
finding eternal redemption :" " And hath entered into heaven, to appear now
in the sight of God for us: not to ofier himself oftentimes (for so should he
have suffered many times) ; but now hath he appeared once to put away sin,
through his own oblation. And as it is appointed to all men once to die, so also
Christ once was offered:"^ " Who, offering up one oblation for sins, sitteth now
No sacri- for ever on the right hand of God : for by one oblation hath he made perfect
fice now for ever those that be sanctified." " For where is remission of sins, there is
but one. now no oblation for sin,"^ but this only sacrifice of Christ. Whosoever shall
Christ seek any other sacrifice propitiatory for sin, maketh tlie sacrifice of Christ of
sacrificed no validity, force, or efficacy : for if it be sufficient to remit sins, what need is
si'n^-' we ^^^^'^ of f^y Other ? for the necessity of another argueth and declareth this to
sacrifice be insufficient. Almighty God grant, that we may truly lean to one sacrifice
daily by ^f Christ, and that we to him again may repay our sacrifices of thanksgiving, of
giving, praise, of confessing his name, of true amendment, of repentance, of merciful-
and ness towards our neighbours, and of all other good works of charity : for by
wo^rkYof ^"'^^^^ sacrifices we shall declare ourselves neither ungrateful to God,' nor alto-
chanty, gether unworthy of this holy sacrifice of Christ.
And thus you have out of the testimonies of holy Scripture, and of the ancient
doctors of tlie church, the true and sincere use of the Lord's holy supper, and
the fruit of the true sacrifice of Christ; whicli whosoever, through captious or
wrested interpretations, or by men's traditions, shall go about, otherwise than
Christ ordained them, to alter or transubstantiate, he shall answer to Christ in
the latter day, when he shall understand (but then too late), that he hath no
participation with the body and blood of Christ, but that out of the supper of
eternal life, he hath eaten and drunken eternal damnation to himself.
(1) Isa. liii. (2) Heb. ix. (3) Heb. x.
DtSPUTATIONS OF CRANMER AT OXFORD. 449
Weston : — " Because we will not consume and spend the time in waste, this Mary.
your writing which yon exhihit, hei-eafter shall be read in this place. In the
mean season let ns now fall to the arguments." -^- '-'•
Chedseij : — " The Scriptures in many places do affirm, that Christ gave his ^^^'*-
natural body : Matt. xxvi. Mark xiv. Luke xxii. Ergo, I do conclude that the Argu-
natural body is in the sacrament." ment.
Cranmer : — " To your argument I answer, If you understand by the body Answer,
natural ' organicum,' that is, having such proportion and members as he had
living here, then I answer negatively. Furthermore, concerning the evangelists
thus I say and grant, that Christ took bread, and called it, his body."
Chedsey : — " The text of the Scripture maketh against you, for the circum-
stance thereto annexed doth teach us, not only there to be the body, but also
teacheth us what manner of body it is, and saith, ' The same body which shall
be given.'
Ba- " That thing is here contained, that is given for us. Argii-
ro- " But the substance of bread is not given for us. ment.
CO. " Ergo, The substance of bread is not here contained."
Cranmer : — " I iniderstand not yet what you mean by this word ' contained.' Answer.
If ye mean ' really,' then I deny your major."
Chedsey : — " The major is the text of Scripture. He that denieth the major,
denieth the Scripture : for the Scripture saith, ' This is my body which is
given for you.' "
Cranmer : — " I grant he said it was his body which should be given, but The body
he said it was not his body which is here contained; ' but the body,' saith he, po,ft^iJ4a
'that shall be given for you.' As though he should say, 'This bread is the not really,
breaking of my body; and this cup is the shedding of my blood.' "What will but sacra-
ye say tlien ? Is the bread the breaking of his body, and the cup the shedding ™*" ^ ^'
of his blood really ? If you say so, I deny it."
Chedsey : — " If you ask what is the thing therein contained ; because his
apostles should not doubt what body it was that should be given, he saith,
' This is my body which shall be given for you, and my blood which shall be
shed for many.' Ergo, here is the same substance of the body, which the day
after was given, and the same blood which was shed. And here I urge the
Scripture, which teacheth that it was no fantastical, no feigned, no spiritual
body, nor body in faith ; but the substance of the body."
Cranmer: — "You must prove that it is contained: but Christ said not,
* which is contained.' He gave bread, and called that his body. I stick not in
the words of the Scripture, but in your word, which is feigned and imagined
of yourself."
Chedsey : — " When Christ took bread and brake it, what gave he?"
Cranmer : — " He gave bread. The bread sacramentally, and his body spiri-
tually, and the bread there he called his body."
Chedsey : — " This answer is against the Scripture, which saith, that he gave
his body."
Cranmer : — " It did signify that which they did eat."
Chedsey : — " They did not eat the body as the Capernaites did understand
it, but the selfsame body which was given for the sins of the world. Ergo, it
was his body which should be given, and his blood which should be shed."
[In some other copies I find this argument to be made by Chedsey.
Ba- " The same body is in the sacrament, which was given for us on the cross. Argu-
ro- " But bread was not given on the cross for us : ment.
CO. " Ergo, Bread is not given in the sacrament." ,
Cranmer : — " I deny the major, which is, that the same natural body is given Answer
in the sacrament, which was given on the cross, except you understand it spiri-
tually."— And after, he denied also the argument as utterly nought, as he might
well do, the major in the second figure being not universal.]
When master Chedsey had put forth his argument, and prosecuted
tlie same, and Dr. Cranmer answered as before is showed, Dr. Ogle-
VOL. VI. G G
450
DISPUTATIONS OF CRANMER AT OXFORD.
Mary.
A.D.
1554.
Ogle-
thorpe
breaketh
Priscian's
head, and
speaketh
false
Latin.
Tropes
may be
used ill
men's tes-
taments :
why not ?
Augus-
tine.
A place
of Augus-
tine re-
cited by
the prolo
cutor.
Argu-
ment.
Answer.
thorpe, one of those doctors which the prolocutor called "ccnsores"
(belike to be arbiters to order the disputations), said on this "svise :
Oglethorpe : — " You come in still with one evasion or starting hole to flee to.
He urgeth the Scriptures, saying, tliat Christ gave his very body. You say,
that he gave his body in bread. Quomodo praedicatur corpus ? quahs est cor-
pus ? qualis est prsedicatio? panis est corpus."
Cranmer : — " You should say, ' Quale corpus.' ^ I ansvsrer to the question :
It is the same body which was born of the Virgin, was crucified, ascended; but
tropically, and by a figure. And so I say, ' Panis est corpus,' is a figurative
speech, speaking sacramentally ; for it is a sacrament of his body."
Oglethorpe: — " This word 'bod}',' being ' praedicatum,' doth signify sub-
stance.
" But 'substantia' is not predicated denominatively.
" Ergo, It is an essential predication ; and so it is his true body, and not the
figure of his body."
Cranmer: — " Substantia may be predicated denominatively in an allegory,
or in a metaphor, or in a figurative locution."
Oglethorpe : — " It is not a likely thing, that Christ hath less care for his
sjDouse the church, than a wise householder hath for his family, in making his
will or testament."
Cranmer : — " Your reason is drawn out of the affairs of men, and not taken
out of the holy Scriptures."
Oglethorpe : — " But no householder maketh his testament after that sort."
Cranmer : — " Yes, there are many that so do. For what matter is it, so it
be understood and perceived ? I say, Christ did use figurative speech in no
place more than in his sacraments; and speciallj' in this his supper."
Oglethorpe : — " No man of purpose doth use tropes in his testament; for if he
do, he deceiveth them that he comprehendeth in his testament : therefore Christ
useth none here."
Cranmer : — " Yes, he may use them well enough. You know not what
tropes are."
Oglethorpe : — "The good man of the house hath respect that his heirs, after
his departure, may live in quiet and without brabling.
" But they cannot be in quiet, if he do use tropes :
" Therefore, I say, he useth no tropes."
Cranmer : — " I deny your minor."
Weston: — " Augustine, in his book entituled 'De unitate Ecclesiae,' chap. x.,^
hath these words following :^
" ' What a thing is this, I pray you? When the last words of one lying upon
his death-bed are heard, who is ready to go to his grave, no man saith, that he
hath made a lie ; and he is not accounted his heir, who regardeth not those
words. How shall we then escape God's wrath, if either not believing, or not
regarding, we shall reject the last words both of the only Son of God, and also
of our Lord and Saviour, — both ascending into heaven, and beholding from
thence, who despiseth, who observeth them not ; and so shall come from thence
to judge all men ?'
" The Argument is thus formed:
£ar- " Wliosoever saith that the testator did lie, is a wicked heir.
ba- " But whosoever saith that Christ spake by figures, saith that he did
lie :
ra. " Ergo, Whosoever saith that Christ here spake by figures, is a wicked
heir."
Cranmer : — " I deny the minor : as who say, it is necessary that he that
usetlrto speak by tropes and figures, should lie in so doing."
Oglethorpe : — " Your judgment is disagreeing with all churches."
(1) Cranmer might have found fault with tliis argument, as well as with his Latin, being made
in no mood or figure.
(2) "This authority is stated in the Cambridge MS. to have been alleged by Oglethorpe ; it
certainly forms part of his train of reasoning." Jenkyns, vol. iv. p. 24.— Kd.
(3) "Quid hoc est, rogo? Cum verba novissima hominis morientis audiantur ituri ad inferos,
nemo cum dicit esse mentitum, et illius non judicatur h^res qui fort^ ea contempserit. Quomodo
ergo effugiemus iram Dei, si vel non crcdentes, vel contemnentes, expulerimus verba novissima,
et unici filii Dei et Domini nostri salvatoris, et ituri in calum, et inde prospecturi, quis ea
negligat, quis non observet, et inde venturi ut dc omnibus judicel ?"
DISPUTATIONS OF CKANMER AT OXFORD. 451
Cranmer : — " Nay, I disagree with the papistical church." Mary.
Oglethorpe : — " This you do, through the ignorance of logic."
Craiivier : — "Nay, this you say, through the ignorance of the doctors." A.D.
Weston : — " I will go plainly to work by Scriptures, What took he ?" l^^i.
Cranmer: — "Bread." g^^
Weston : — " What gave he ?" Addenda
Cranmer : — " Bread."
Weston : — " What brake he?"
Cranmer : — " Bread."
Weston : — " What did he eat 1"
Cranmer: — "Bread."
Weston : — " He gave bread : therefore he gave not his body.
" He gave not his body, therefore it is not his body verily, and in deed and Argn-
in truth." "i'^"'-
Cranmer : — " I deny the argument."
Cole: — "This argument holdeth, ' a disparatis :'' It is bread: ergo, it is
not the body; and it is such an argument or reason as cannot be dissolved."
Cranmer : — " Th° like argument may be made. He is a rock: ergo, nc is
not Christ."
Cole ;— " It is not alike."
Weston : — " He gave not his body indeed : ergo, it was not his body indeed."
Cranmer: — "He gave his death, his passion, and the sacrament of his
passion. \nd, in very deed, setting the figure aside, formally it is not his
body."
Weston : — " Why? then the Scripture is false."
Cranmer : — " Nay, the Scriptm-e is most true."
Westo7i : — "This saith Chrysostome :- ' Needful it is, dear friends, to tell you
what the miracle of the mysteries is, and wherefore it is given, and what profit
there is of the thing. We are one body, and members of his flesh and of his
bones. We that be in the mystery, let us follow the thing which was spoken.
Wherefore, that we may become this thing, not only by love, but also that we
may become one with that flesh indeed, that is brought to pass by this food which
he gave unto us, minding to show his great good will that he hath towards us ;
and therefore he mixed himself with us, and united his own body with us, that
we should be made all as one thing together, as a body joined and annexed to
the head ; for this is a token of most ardent and perfect love. And the same
thing Job also, insinuating, said of his servants, of whom he was desired above
measure, insomuch that they, showing their great desire toward him, said. Who
shall give unto us to be filled with his flesh ? Therefore also Christ did the same,
who, to induce us into a greater love toward him, and to declare his desire towards
us, did not only give himself to be seen of them that would, but also to be
handled and eaten, and suffered us to fasten our teeth in his flesh, and to be
united together, and so to fill all our desire. Like lions therefore, as breathing
fire, let us go from that table, being made terrible to the devil, remembering
our Head in our mind, and his charity which he showed unto us. For parents
many times give their children to others to be fed, but I do not so (saith he),
but feed you with mine own flesh, and set myself before you; desiring to make
you all jolly people, and pretending to you great hope and expectation to look
for things to come, who here give myself to you, but much more in the world
to come. I am become your brother ; I took flesh and blood for you. Again,
my flesh and blood, by the which I am made your kinsman, I deliver unto
you.' Thus much out of Chrysostome. Out of which words I make tliis
argument.
" The same flesh whereby Christ is made our brother and kinsman, is given Weston'i
of Christ to us to be eaten. ^^"^j
" Christ is made our brother and kinsman, by his true, natural, and organical
flesh :
" Ergo, His true, natural, and organical flesh, is given to us to be eaten."
Cranmer : — " I grant the consequence and the consequent."
(1) " Disparata" is a school term, meaning divers substances, being so sundered in nature ; that ,i,,i',endt
one can never be said to be the other.
(2) " Necessarium est, dilectissimi, niysteriorum dicere miraculum quid tandem sit; et quare
sit datum, et qua;; rei utilitas," etc. Homil. 61, ad Pop. Anlioch. [Or rather Horn, in Johan. 46,
al. 45, Edit. Benedict, torn. viii. p. 272 ; in Jenkyns's Appendix, p. 423.— Ed.]
G G 2
452
DISPUTATIONS OF CRANMER AT OXFORD.
Mary.
A.D.
1554.
A (igure-
less argu-
ment.
Answer.
Another
false ar-
gument,
where, in
the third
figure, the
minor is a
uegative.
Christ
nourish-
eth us
both with
bread and
with his
body:
with
bread our
bodies,
with his
body our
souls.
Weston : — " Therefore we eat it with our mouth."
Cramner : — " I deny it. We ecat it through faith."
Weston : — " He gave us that same flesh to eat whereby he became our brother
and kinsman.
" But he became our brother and kinsman by his true, natural, and organical
flesh:
" Therefore he gave his true, natural, and organical flesh to be eaten."
Cranmer : — " I grant he took and gave the same true, natural, and organical
flesh wherein he sufiered ; and yet he feedeth us spiritually, and that flesh is
received spiritually."
Weston : — " He gave us the same flesh which he took of the Virgin.
" But he took not his true flesh of the Virgin spiritually, or in a figure.
" Ergo, He gave his true natural flesh, not spiritually."'
Cranmer : — " Christ gave to us his own natural flesh, the same wherein he
suffered, but feedeth us spiritually."
Weston ;— " Chrysostome is against you, where he saith,^ ' Let it come into
thy remembrance with what honour thou art honoured, and what table thou
sittest at : for with the same thing we are nourished, which the angels do behold
and tremble at ; neither are they able to behold it without great fear, for the
brightness which cometh thereof: and we be brought and compact into one
heap or mass with him, being together one body of Christ, and one flesh with
him. Who shall speak the powers of the Lord, and shall declare forth all his
praises ? What pastor hath ever nourished his sheep with his own members ?
Many mothers have put forth their infants after their birth to other nurses;
which he would not do, but feedeth us with his own body, and conjoineth and
uniteth us to himself.' Whereupon I gather this argument : ■
" Like as mothers nurse their children with milk, so Christ nourisheth us
with his body.
" But mothers do not noiu'ish their infants spiritually with their milk :
" Therefore Christ doth not nourish those that be his spiritually, with his
blood,"
Cranmer : — " He gave us the wine for his blood."
Weston : — " If he gave the wine for his blood (as you sa}^), then he gave less
than mothers do give.
" But Chrysostome affirmeth, that he gave more than mothers give :
" Therefore he gave not the wine for his blood."
Cranmer : — " You pervert mine answer. He gave wine, yet the blood is
considered therein. As for examjile : when he giveth baptism, we consider not
the water, but the Holy Ghost, and remission of sins. We receive with the
mouth the sacrament; but the thing and the matter of the sacrament we receive
by faith."
Weston : — " When Christ said, * Eat ye,' whether meant he by the mouth or
by faith V
Cranmer : — " He meant, that we should receive the body by faith, the bread
by the mouth."
Weston : — " Nay, the body by the mouth," ^
Cranmer : — " That I deny."
Weston : — " I prove it out of Chrysostome, writing upon the fiftieth Psalm :*
* She that is a mother, shameth sometime to play the nurse. But Christ, our
nurse, doth not so play with us. Therefore, instead of meat, he feedeth us with
his own flesh ; and instead of drink, he feedeth us with his own blood.' Like-
wise, upon the 83d Homily, on Matth. xxvi., he saith: ' For it shall not be
enough for him to become man, and in the meanwhile to be whipped ; but he
doth bring us into one mass or lump with himself (as I may so call it) ; and
maketh us his body, not by faith alone, but also in very deed.' "
(1) Fallax h dicto secundum quid ad simpliciter.
(2) " Veniat tibi in mentem quo sis honore honoratus, qua mensa fruaris. Ea namque re nos
alimur, qiiam angeli," etc. Horn. 83, in xxvi. cap. Matt.
S" . (3) A gross saying.
Appendix. j^j ,1 Erubescit fieri nutrix, quae facta est mater. Christus autcm non ita ipse nutrltor est
noster : ideo pro cibo carne propria nos pascit, et pro potu suum sanguinem nobis propinavit."
Item, in xxvi. Matthaei, Homil. 83. " Non enim sufficit ipsi hominem fieri, flagellis interim
caedi : sed nos secum in unani, ut ita dicam, massam reducit, neque id fide solum, sed re ipsa nos
corpus suum eiheit.'' [" Sir H. Saville doubted the genuineness of this homily, and F. Duckus
and Montfaucon reject it altogether, as unworthy of Chrysostome." Jenkyns.— Ed.J
DISPUTATIONS OF CEANMER AT OXFORD. 453
Crmimer : — " I gi-ant, we make one nature with Christ. But that to be Mary.
done with the mouth, I deny."
Weston: — " Chrysostome (2 Cor. xiii. Homih 29) hath these words:' ' No ^•^•
little honour is given to our mouth, receiving the body of the Lord.' " voo^.
Cranmer : — " This I say, that Christ entereth into us both by our ears and
by our eyes. With our mouth we receive the body of Christ, and tear it with
our teeth, that is to say, the sacrament of the body of Christ. Wherefore I The
say and affirm; that the virtue of the sacrament is much : and therefore Chry- ci°rvsos-
sostome many times speaketh of sacraments no otherwise than of Christ tome ex-
himself ; as I could prove, if I might have liberty to speak, by many places pounded.
of Chrysostome, where he speaketh of the sacrament of the body of Christ."
With wliicli word of the " sacrament of the body,''*' etc. Dr. Cole Dr. Coie's
being highly offended, denied it to be the sacrament of the body of '^"'''' ,
Christ, save only of the mystical body, which is the church.
Cranmer : — •' And why should we doubt to call it the sacrament of the body
of Christ, offered upon the cross, seeing both Christ and the ancient fathers do
so call it?"
Cole : — " How gather you that of Chrysostome ? "
Cranmer: — "Chrysostome declareth himself thus:^ 'O miracle, O the Chrysos-
good-will of God towards us, which sitteth above, at the right hand of the f°'"^ ^'"
Father, and is holden in men's hands at the sacrifice's time, and is given to feed Dr. Cran-
upon, to them that are desirous of him ! And that is brought to pass by no ™er.
subtilty or craft, but with the open and beholding eyes of all the standers-by.'
Tluis you heal', Christ is seen here in earth every day ; is touched, is torn with
the teeth, that our tongue is red with his blood ; which no man having any
judgment will say or think to be spoken without trope or figiu'C."
Weston: — " VVhat miracle is it, if it be not his body, and if he spake only of Chrysos-
the sacrament, as though it were his body? But hearken what Chrysostome fe^dbv
saith ■? ' I show forth that thing on the earth unto thee, which is worthy the Weston,
greatest honour. For like as in the palace of kings, neither the walls, nor the
sumptuous bed, but the body of kings sitting under the cloth of estate, and
royal seat of majesty, is of all things else the most excellent: so is, in like
manner, the King's body in heaven, which is now set before us on earth. I
show thee neither angels nor archangels, nor the lieaven of heavens, but the
very Lord and Master of all these things. Thou perceivest after what sort thou
dost not only behold, but touchest ; and not only touchest, but eatest, that
which on the earth is the greatest and chiefest thing of all other ; and when thou
hast received the same, thou goest home : wherefore cleanse thy soul from all
uncleanness.'
" Upon this, I conclude that the body of Christ is showed us upon the earth."
Cranmer : — " What! upon the earth ? No man seeth Christ upon the earth: How the
he is seen with the eyes of our mind, with faith and spirit." |^'i"'y "'.
Weston: — "I pray you, what it is that seemeth worthy highest honour on showed us
the earth? Is it the sacrament, or else the body of Christ?" upon the
Cranmer: — " Chrysostome speaketh of the sacrament; and the body of '^
Clu'ist is showed forth in the sacrament."
Weston : — " Ergo, then the sacrament is worthy greatest honour."
(1) " Non vulgarem honorem consequutum est os nostrum, accipiens corpus Dominicum."
[horn. XXX. § 2.]
(2) " O miraculum, O Dei in nos benevolentia, qui sursum sedet ad dextram Patris, sacrificii
tamen tempore homuium manibus contiiietur, traditurque lambere cupientibus eum I i^it autem
id nuilis praestigiis, sed apertis et circumspicientibus circumstantium omnium oculis." Chrys.
lib. iii. de Sacerd. cap. 4. [" The original of this passage supports Cranmer's reasoning much
better than the version here given." Jenkyns, vol. iv. p. 30. The principal variation appears in
tlie closing line, which we accordingly copy : " iroiouo-i de tovto TruVTef du\ tio\> hrpOa\ii.wv -rhi
TTin-Tet.)?." In Huglies's edition of this treatise (Cantabr. 1712), /SKtTrovai takes the place of Troior-o-i ;
he has a long note upon the passage (p. 291), but does not notice any various reading; neither
does Moiitfaucon, vol. i. p. 4(iS. Paris, 1S34. — Ed.]
(3) " Quod summo honore dignum est, id tibi in terra ostendo. Nam quemadmodum in regiis
non parietes, non lectus aureus, sed regium corpus in throne sedens omnium prcestantissimum est :
Ita quoque in coelis regium corpus, quod nunc in terra proponitur. Non angelos, non archangelos,
non ccelos coelorum, sed ipsum horum omnium Dominum tibi ostendo. Animadvertis quonam
pacto, quod omnium maximum est, atque praecipuum in terra, non conspicaris tantum sed tangis,
neque solum tangis, sed comedis, atque eo accepto domum redis. Absterge igitur ab omni sorde
.TJiimara tuam." Horn. [24, § 5.]
. earth.
454 DISPUTATIONS OF CRANMER AT OXFORD.
Mnrij. Cranmer : — " I deny the argument."
Weston : — " That thing is showed forth, and is now the earth : ' ostenditur
^- D. et est,'^ which is worthy highest honour.
1554. << ijut only the body of Christ is worthy highest honour:
" Ergo, The body of Christ is now on the earth." ■^
Cranmer : — " I answer, the body of Christ to be on the earth, but so as in
the sacrament, and as the Holy Ghost is in the water of baptism."
Weston: — " Chrysostome saith 'ostendo,' ' I show forth,' which noteth a
substance to be present."
Cranmer : — " That is to be understanded sacramentally."^
Weston: — " He saith ' ostendo in terra,' ' I show fortli on earth ;' declaring
also the place where."
Cranmer: — "That is to be understand figuratively."
Weston : — " He is showed forth on the earth, and is now, etc. as before."
Cranmer ; — " Your major and conclusion are all one."
Weston : — " But the major is true : ergo, the conclusion also is true.
"That thing is on the yearth, which is worthy of most high honour.
" But no figure is worthy of highest honour.
" Ergo, That which is on the earth, is no figure."
Cranmer : — " I answer, that is true sacramen tally."
Here Weston crietli to him, that he should answer to one pai^,
bidding him repeat his words. Which when Cranmer went abo\it to
do, such was the noise and crying out in the school, that his mild voice
Weston could not bc heard. For when he went about to declare to the people
the words ^ow the prolocutor did not well English the words of Chrysostome,
ofchry- usiug for " osteuclitur in terra," "he is showed forth on the earth,"
" est in terra," " he is on the earth," whereas Chrysostome hath not
" est" nor any such word of being on the earth, but only of showing,
as the grace of the Holy Ghost in haptismo ostenditur, i.e. is showed
forth in baptism : and oftentimes he did inculcate this word " osten-
ditur."
unreve- Then the prolocutor, stretching forth his hand, set on the rude
words people to cry out at him, filling all the school with hissing, clapping
tiietJhooi °^ hands, and noise ; calling him indoctum, imperitum, impudentem.
against i. e. Unlearned, unsldlflil, impudent : which impudent and reproach-
ful words this reverend man most patiently and meekly did abide, as
one that liad been inured Avith the suffering of such like reproaches.
And when the prolocutor, not yet satisfied with this rude and unseemly
demeanour, did urge and call upon him to answer the argument ;
then he bade the notary repeat his words again,
Notaj-y : — "That which is worthy most high honour, here I show forth lo
thee in earth.
" The body of Christ is worthy highest honour •
" Ergo, He showeth forth the body of Christ here on earth."
Cranmer: — "That is showed forth here on the earth, which maybe seen,,
which may be touched, and which may be eaten : but these things be not true
of the body."*
Cole : — " Why should not these things be true of the body of Christ?"
Cranmer : — " The major out of Chrysostome is true ; meaning of the sacra-
ments. For in the sacrament the true body of Christ, and not the figurative
body, is set forth.'
(1) This word "est," is not in Chrysostome.
(2) This arf!iiment of Weston, standing only upon affirmatives in the second figure, hath no per-
fect form in lojj;ic.
(3) Thus Cranmer answereth to the place of Chrysostome, how Christ is showed forth on the
earth, not bodily, hut in a sacrament; that is sacramentally and figuratively.
(i The body of Christ is showed forth to us, here in earth, divers ways: as in reading of the
Scriptures, sometimes in hearing sermons, and also in sacraments ; and yet neither the Scriptures,
nor sermons, nor sacraments are to he worshipped.
Cranmer.
DISPUTATIONS OF CRANMER AT OXFORD. 455
Weston : — " Show me somewhat in earth worthy greatest honour." Manj.
Cranmcr : — " I cannot, but in the sacrament only."
Wi'ston : — " Ergo, The sacrament is worthy greatest honour." •^- D.
Cranmer : — " So it is." 1554.
Judges : — " Let it he written."
Cranmcr: — "I pray you let my answer be written likewise: I affirm, that
the body of Christ is showed forth unto us. It is our faith that seeth Christ.'
Weston : — " ' Ostendo tibi,' i. e. 'I show it to thee,' saith Chrysostome — not
to thy faith."
Cranmer : — " He speaketh sacramentally."
Weston : — " Ergo, Chrysostome lieth. For he, speaking of showing, saith :
'Ego Chrysostomus ostendo,' i.e. ' I Chrysostome do show.' But he can show
nothing sacramentally."
Chedsey: — "By force of argument we are bi-ought to this point, that the
body of Chi'ist is proved to be on eartli, not only sacramentally, but in very
deed also, by this reason, that it is worthy highest honour. — The reason is in-
dissoluble."
Cranmer : — " I never heard a more vain argument, and it is most vain; also
it hath mine answer unto it."
Chedsey : — " Will you affirm, that it is absurd which Chrysostome saith,
That the body of Christ is touched ?
" I touch the body of Christ in the sacrament, as Thomas touched Christ.
" Thomas touched Christ, and said, ' Dominus mens, Deus meus,' ' my Lord,
my God.'
" Ergo, That which he touched was the Lord, the God."
[This argument, as I received it out of the notary's book, is not Thear^u-
formal ; but rather he should conclude in the third figure thus : fbrmai!"
Da- As Thomas touched the body of Christ, so we touch it in the
sacrament.
ti- Thomas touched the body of Christ corporally :
si. Ergo, We touch the body of Christ corporally in the sacra-
ment.]
Cranmer: — "I deny your argument. He touched not God, but him which God can-
was God; neither is it sound doctrine to affirm that God is touched." Tuch^d
Chedsey: — " This is because of the union ; so that God is said to be touched,
when Chi-ist, which is both God and man, is touched.
" Tertullian saith,* 'Let us consider as concerning the proper form of the
christian man, what great prerogative this vain and fold substance of ours hath
with God. Although it were sufficient to it, that no soul could ever get salva-
tion unless it believe while it is in the flesh : so much the flesh availeth to sal-
vation ; by the which flesh it cometh, that whereas the soul so is linked unto
God, it is the said flesh that causeth the soul to be linked : yet the flesh moreover
is washed, that the soul may be cleansed ; the flesh is anointed, that the soul
may be consecrated ; the flesh is signed, that the soul may be defended ; the
flesh is shadowed by the imposition of hands, that the soid may be illuminated
with the Spirit; the flesh doth eat the body and blood of Christ, that the soul
may be fed of God.' Whereupon I gather this argument:
" The flesh eateth the body of Christ. Ar^u-
" Ergo, The body of Christ is eaten with the mouth." ment.
" Item Photius upon these words (1 Cor. xi.) ' Reus erit corporis et san- Pliotius
guinis,'^ etc.: 'Whereas he saith, Is guilty of the body and blood; this he chefslyj
(1) " Videamus de propria christiani hominis forma, quanta hiiic substanti.-e frivolae et sordids
apud Deum praerogativa sit. Etsi sufficeret illi, quod nulla omnino anima saliitem posset adipisci,
nisi dum est in came crediderit: adeo caro salutis cardo est, de qua cum anima ])eo alligatur,
ipsa est qufe efficit ut anima alligari possit; sed et caro abluitur, ut anima emaculetur ; caro un-
gitur, ut anima consecretur ; signatur, ut anima muniatur; caro roanus impositione adumhratur,
ut anima spiritu illuminetur; caro corpore et sanguine Christi vescitur, ut anima de Deo
saginetur." Tertul. de Resurrectione Carnis, [cap. 8. — Ed.]
(2) To fvoxo? ToD croj/iaToc Kai tov aV/iuTOf touto SnXoi, on KaOdwep iraptiaKe iitv aihov 6
loi/da?, TTapioi'iia-ai' 5fr el? ai'irov o'i lovdaTot ovrui^ uri/jLal^ovctit [avrov o'l to Trava'^tov avTOv (Tui^a
Xepo"*!'] dfiaOapTOf; Sexo^i^vot^ to? lovdatot KpaTovvre^ avrov rore Kat Kinapariv '!rpou(p^povT€^
tTTo/aaTi. Aii't 6t TO tiweii' woWaKir Toii crcu/uaTot Kai ai'/uaTor tuv Kvpiov, oTiXoi, ot<' [ouk]
456
DISPUTATION'S OF CRANMER AT OXFORD-
Mary.
A.D.
1554.
Answer
to Tertul-
lian.
Weston
iirgeth
Tertul-
lian.
Inwardly
we eat the
bod J'; out-
wardly
the sacra-
nent.
declareth, that like as Judas betrayed him, and the Jews were fierce and spiteful
against him ; so do they dishonour liim, who receive his holy body with their
impure hands, and, as the Jews did hold him then, do now receive him with
impure mouths. And whereas he often niaketh mention of the body and blood
of the Lord, he declareth, that it is not simply man that is sacrificed, but even
the Lord himself, being the maker of all things, hereby (as it were) making
them afraid.'
" Ergo (as it is hereby gathered), the body of Christ is touched with the
hands."
Cramner : — " Yon vouch two authors against me upon sundry things. First,
I must answer Tcrtullian, and then the other."
Chedsey : — " They tend both to one meaning."
Cranmcr : — " Unto Tcrtullian I answer (because our disputation is wandering
and uncertain), that he calleth that the flesh, which is the sacrament. For
although God work all things in us invisibly, beyond man's i-each, yet they are
so manifest, that they may be seen, and perceived of every sense. Therefore
lie setteth forth baptism, unction, and, last of all, the supper of the Lord unto
us, which lie gave to signify his operation in us. The flesh liveth by the bread,
but the soul is inwardly fed by Christ."
Weston : — " Stick to those words of TertuUian,' * The body eateth, that the
soul may be fed.' "
Chedsey: — " The flesh eateth the body of Christ, that the soul may be fed
therewith."
IVesion : — " Here you see two kinds of food, of the soul and of the body."
Chedsey : — " He saith, that not only the soul, but the flesh is also fed."
Cranmer : — " The soul is fed with the body of Christ, the body with the
sacrament."
Chedsey : — " Is the soul fed with the body of Christ, and not with the
sacrament."
Cranmer : — " Read that which foUoweth, and you shall perceive, that by
tilings external, an operation internal is understood. Inwardly we eat Christ's
body, and outwardly we eat the sacrament. So one thing is done ontwardl}',
another inwardly. Like as in baptism the external element, whereby the body
is washed, is one ; the internal thing, whereby the soul is cleansed, is another."
Chedsey : — " The soul is fed bj' that which the body eateth.
" But the soul is fed by the flesh of Christ :
" Ergo, The body eateth the flesh of Christ."
Cranmer : — " We eat not one thing outwardly and inwardly. Inwardly we
eat Clirist's body: outwardly we eat the sacrament."
Chedsey : — " I will repeat the argument,
" '{'he flesh eateth Christ's body, that the soul may be fed therewith.
" The soul is not fed with the sacrament, but with Christ's body.
"Ergo, The flesh eateth the body of Christ."^
Cranmer : — " The sacrament is one thing, the matter of the sacrament is
another. Outwardly we receive the sacrament ; inwardly we eat the body of
Christ."
Chedsey : — " I prove, that we receive that outwardly, wherewith the soul
is fed.
" The soul is fed with the body of Christ :
" Ergo, We eat the body of Christ outwardly.
" The flesh eateth Christ his body :
"Ergo, The soul is fed therewith."
Cranmer : — " The flesh, I say, eateth the sacrament ; it eateth not Christ's
body. For Tcrtullian speaketh of the sacrament; and the place hath not ' inde,'
' thereof,' but ' de Deo,' ' of God.' "
av0pu3iro<! ^(XAs- 6 tJt/o/iei'09, aW a'jTo^ 6 KiJpio? o TTOtriTt}^ 7rdvr<i>v, top SriSev Sta tovtwv €K(po/3fJav
auTotiv, i. e. ' Quod ait, Reus corporis et sanguinis, istud declarat, quod sicuti Judas ipsum quidem
tradidit, Judcei contumelios^ in ipsum insaniebant : sic ipsum inhonorant qui sanctissimum ipsius
corpus impuris manibus suscipiunt, et tanquam JudEei ipsi tenent et execrabili ore recipiunt.
Quodcrebro mentionem facit corporis et sanguinis Domini, manifestat, quod non sit simplex homo
qui sacriticatur, sed ipse Dominus omnium factor, tanquam per haec quidem ipsos perterrefaciens."
[This passage will be found " Apud fficunien." torn. i. p. .')32. Paris, 1631. Jenkyns. — Ed.]
(1) "Corpus vescitur, ut aniina saginetur."
(2) The form of this argument which he repeateth, stood better before : for the form of this con-
nexion answereth to none of the three figures of syllogisms.
DISPUTATIONS OF CRANMER AT OXFORD. 457
Chedsey : — " What say you to Photius's saying 1 ' They which receive the Mary.
body with impure hands, are guilty of the Lord's blood, as Judas was.'"
Weston : — " That which foUowetli in Tertullian doth take away your shift, ^- D.
where he saith,' ' They cannot be separated in reward, whom one work ^^^54.
joineth together.'
" But manducation, is the work, or labour : ergo, etc.
" The form of this argument may be thus collected.
Da- " One work or labour joineth body and soul together.
ri- " Manducation is a work, or labour.
i. " Ergo, One manducation joineth together both body and soul.
" To the major of which argument,^ thus it may be answered, exj^ounding
the saying of Tertullian, 'Una opera conjimgit, sed non idem operandi modus.'
Again, ' opera,' liere, in Tertullian, may be taken for temptations and
afflictions."
Cranmer : — " Your authority, I suppose, is taken out of the book, ' De Resur- Answer
rectione carnis,' i. e. ' Of the resurrection of the flesh :' and the meaning thereof {? Tertul-
is this. Tertullian goeth about there to prove, that the flesh shall rise again, Resur-
because it is joined together in one work with the soul. Through baptism in rect.
this world the body is washed, and the soul is washed : the body outwardly, the
soul inwardly; the work is one. In this work they are joined, and he speaketh
of signs."
Weston .• — " He speaketh of eating in a sign : ergo, the reward is in a sign."
Cranmer : — " They are coupled in one w^oi-k, namely, in the sacrament."
Weston : — " There are two works : ergo, there are two rewards.
" If the work be in a figure: ergo, the reward is in a figure."
Cranmer : — " He speaketh not of two works. Two works are but one work.
And yet he saith not, ' quos una opera conjungit,' i. e. ' whom one work joineth
together ;' but ' opera,' i. e. 'a work :' as in baptism the soul and body are joined
in understanding."
Weston : — " The flesh and soul shall have one and the selfsame reward,
because they have one work."
Cranmer :■ — " Because they be joined together in one work."
Tresham : — " Forasmuch as the reverend doctors here have impugned and Tresham
overthrown your assertion and your answers sufficiently, I will fall to another '"^"
matter, not altogether impertinent to the purpose, and that in few words, against ''" ^
a certain sequel of yoiu" opinion. The sequel is this : that between us and
Christ there is no further conjunction, while we receive the eucharist, than a
conjunction of the mind, or a spiritual conjunction, whereby we are united and
knit unto Christ through faith and love. As for the presence of Christ con-
cerning the substance, that you utterly deny. Whereupon, in very deed, you
leave but a spiritual imion and joining together of mind : howbeit you would
seem to think otherwise, by your subtle answers. But I will declare, by mani-
fest testimonies of the fathers, that this your sequel, which you account so sure,
is far wide from the truth. And I will begin with St. Hilary, who is both an
ancient and learned author. For, disputing against the Arians, in his eighth
book of the Trinity, lie saith, that this was their opinion ; that the Father and
the Son are conjoined only through unity of will. Whereupon Arius himself, when
Scripture was alleged against him, did (as you do now) elude the right meaning of it
by his false interpretations. But the catholic church hath always believed and ever
maintained, ' That Christ is one with the Father in nature, and not by consent
of will only.' To the proof whereof, when the catholics vouched this testimony
of John,^ ' The Father and I are one :' the Arians answered, that ' unum
sumus' was to be understood by the assent of their wills, and agreement of their
minds ; not by unity of their natures. Thus it happeneth now-a-days, where
men do doubt of the sacrament. But Hilary, going on, and proving the natural
conjunction between the Father and the Son a fortiori, questioneth with his
adversaries after this manner: 'I demand of them now, who will needs have
the unity of will only between the Father and the Son, whether Christ be now
in us truly by nature, or only by the agreement of wills. If,' saith lie, 'the
(1) " Non possunt ergo separari in mercede, quos opera conjungit."
(2) As the body and soul are joined in the work of baptism, so are they joined in the communion
of the Lord's supper. For as the flesh is washed with water, that the soul may be purged spiri-
tually ; so our body eateth the outward sacrament, that the soul may be fed of God.
(3) " Pater et Ego unurn sumus."
458
DISPUTATIONS OF CRANMER AT OXFORD.
Mary.
1554.
Conjunc-
tion
between
Christ
and us.
Answer
to Hilary.
Bucer.
How
Christ is
united to
Objection
of Hilary.
Answer
to the
place of
Hilary.
Argu-
ment.
word be incarnate in very deed, and we receive at the Lord's table the word
made flesh, liow then is he to be thought not to dwell in us naturally, who,
being born man, hath both taken the nature of our flesh upon him, that is now
inseparable, and hath also mingled that nature of his own flesh unto the nature
of eternity, under the sacrament of his flesh, to be communicated unto us V Thus
much hath Hilary. Whereupon I ask of you this question. How Christ
dwelleth now in us? — according to faith, or according to nature?"
Cm II me r : — " 1 say that Christ dwelleth verily in us carnally and naturally;
for that he hath taken of the Virgin our flesh upon him, and because he hath
communicated his nature unto us."
Tresliam : — " Bucer ^ referreth these woi-ds only to the eucharist, saying,
' Christ doth exhibit all this unto us in his holy supper ; and, according to the
holy fathers,' saith Bucer, ' Christ liveth thereby in us, not only by faith and
love, as absent, but naturally, corporally, and carnally. Wherefore he is not
absent, neither are we joined to Christ only by a spiritual union (as you sup-
pose), but also by a corporal and carnal union."
Cranmer : — " I know that master Bucer was a learned man. But your faith
is in good case, which leaneth upon Bucer."
l^resham:- — ^" I do not bring 13ucer as a patron of our faith; but because he
is a man of your sort, and yet bringeth this place of Hilary for that imion which
we have by the sacrament, and confesseth, that by it we are carnally united to
Christ: whereas you think, we are joined by it only through faith and love."
Cranmer: — " I say that Christ was communicated unto us, not only by
faith, but in very deed, also, when he was born of the Virgin. We have fel-
lowship with Christ, when we are united in the unity of the church ; when we
are made flesh of his flesh, and bones of his bones : and so we are united in the
communion, in baptism, and in faith."
Tresham : — " I pray you, what fellowship have we with Christ, in that he is
made man? Are not the Turks and Jews therein joined with him? For they
are men as we are, and are joined with him in man's nature, in that he was
born of a woman. I speak now of a more near unity. We are made one with
Christ by the communion, in a perfect unity."
Cranmer : — " We are made so, I grant : but we are made so also by baptism ;
and the unity in baptism is perfect."
Tresham : — " We are not made one by baptism in a perfect imity, as Hilary
there speaketh, but by the communion, by which we are carnally made one ;
but not likewise by baptism : wherefore you understand not Hilary. You shall
hear his words, which are these : ' He had now declared afore the sacrament of
his perfect union, saying ; As the living Father sent me, so do I also live by the
Father. And he that eateth my flesh, shall also live through me.' And a
little after that he writeth thus : ' This truly is the cause of our life ; that we
have Christ dwelling by his flesh in us that are fleshly, which also by him
shall live in such sort as he liveth by his Father.' Wherefore of these words it
is manifest, that we obtain this perfect unity by means of the saci-ament, and
that Christ by it is carnally united unto us."
Cranmer : — •" Nay, Hilary in that same place doth teach, that it is done b)'^
baptism : and that doctrine is not to be suflered in the church, whicii teacheth,
that we are not joined to Christ by bajjtism."
Weston: — " Repeat the argument."
Cranmer : — " You nuist first make an argument."
Tresliam : — " It is made already, but it shall be made again in this form :
Da- " As Christ liveth by his Father, so they that eat Christ's flesh, live by
the same flesh.
ti- " But Christ liveth by the Father, not only by faith and love, but na-
turally."
si. " Ergo, We live not through the eating of Christ's flesh, by faith and
love only, but naturally."
Cranmer: — " We live by Christ, not only by faith and love, but eternally
indeed."
(1) Bucer contra Abrincensem. [Bucer ^vrote in answer to Robertas Senalis, bishop of Avranches;
Defensio contra crimiiiationem Rob. Episcop. Ahrin. deEucharistia, Src. 8vo. Argentina;, 1534. See
also Buceri Scripta Anglicana, p. GIG. Basilca;, 1577. Jenkyns, p. 41, and Possevini apparatus
Sacer. toni. ii. p. 345. — Ed.]
DISPUTATIONS OF CRANMEE AT OXFORD. 459
Tresham : — " Nay, naturally ; ^ I prove it thus : Mary.
" As Christ liveth by the Father, so live we by his flesh eaten of us.
" But Christ liveth not by his Father only by faith and love, but naturally. A. D.
" Therefore we do not live by eating of Christ's flesh only by faith and love 1554.
(as j'ou suppose), but naturally."
Cramner : — " The minor is not true."
Tresham : — " This is the opinion of Arius — that Christ is luiited to his Father
by conjunction of mind, and not naturally."
Cranmer : — " I say not so yet, neither do I think so : but I will tell you
what I like not in your minor. You say, ' that Christ doth not live by his Father
only by faith and love :' but I say, that Christ liveth not at all by his faith."
iVesfon: — " Mark and consider well this word, 'by faith,' lest any occasion
of cavilling be given."
Tresham: — "Let that word, 'by faith,' be omitted. Neither did I mean,
that Christ liveth by his Father through faith. Yet the strength of the argu-
ment remaineth in force ; for else Hilary doth not confute the Arians, except
there be a greater con.iunction between us and Christ, when he is eaten of us,
than only a spiritual conjunction. You do only grant a union in deade. As
for a carnal or natitral union of the substance of flesh, by wliich we are joined
more than spiritually, you do not grant. But our Lord Jesus give you a better
mind, and show you the light of his truth, that you may return into the way of
righteousness."
Weston: — " We came hither, to dispute, and not to pray."
Tresham'- — " Is it not lawfid to pray for them that err?"
Weston: — " It is not lawful yet. — But proceed."
Tresham ; — " Again, I reason thus : As Christ liveth by his Fathei*, after the
same manner do we live by the eating of his flesh."
" But Christ liveth not by his Father, only in unity of will, but naturally :
" Ergo, We do not live when we eat the flesh of Christ, only by faith and
unity of will, but nattu-ally."
Cranmer: — "This is my faith, and it agreeth with the Scripture; Christ
liveth by his Father naturally, and maketh us to live by himself indeed na-
turally, and that not only in the sacrament of the eucharist, but also in baptism.
For infants, when they are baptized, do eat the flesh of Christ."
Weston : — " Answer either to the whole argument, or to the parts thereof. Tlie same
For this argument is strong, and cannot be dissolved." ari^'ununt
Cranmer: — " This is the ai-gument: repeated.
" As Christ liveth by his Father, after the same manner do we live by his Answer.
flesh, being eaten of us.
" But Christ liveth by his Father not only in unity of will, but naturally.
" Ergo, We, eating his flesh, do not live only by faith and love, but naturally.
" But the major is false; namely, that, by the same manner we live b}'
Christ, as he liveth by his Father."
Weston: — " Hilary saith, 'after the same manner,' upon these words, 'He
that eateth my flesh shall live by me.' Ergo, Christ liveth by his Father, and,
as he liveth by his Father, after the same manner we shall live by his flesh.
Hei'e you see, that Hilary saith, ' after the same manner.' "^
Cranmer : — " ' After the same manner,' doth not signify alike in all things,
(1) The papists by this one word " naturally,'' confound themselves : for if the natural body of
Christ were eaten, and went naturally into our bodies, then should it follow, that the nature of
his body being immaculate, and now also immortal, our bodies united in nature to his pure and
immortal body, naturally should never sin nor die. Wlierefore it remaineth, that tlie natural unit-
ing to Christ's hody, cometh not by the bodily eating of the sacrament, ujito our body, but to our
soul, and so shall redound at length unto our bodies. If that union of tiie substanceof flesh should
be granted unto our bodies, then should our bodies never die, nor see corruption.
(2) Christ, not after his manhood, but after his divine nature, liveth naturally by his Father,
which divine nature of his worketli also in his manhood an immortality : so our spirit and soul,
receiving the natural body of Christ in the mysteries, by faith do receive also the nature of his
body; that is, his piireness, justification, and life: the operation whereof redounding likewise unto
our bodies, doth make the same also capable of the same glory and immortality. And thus it is
true, that as Christ liveth naturally by his Father, so we live naturally by the body of Christ eaten
in the mysteries, having respect both to the manhood of him and us. For as tlie flesh of Christ, in
respect of bare flesh, liveth not naturally by the Father, but for that it is joined to his divinity : so
our flesh liveth not naturally by Christ's body eaten in the sacrament (for then every wicked man
eating the sacrament should live naturally by him), but for that our flesh is joined to the spirit and
soul, which truly eateth the body of Christ by faith : and soonly the bodies of tlie faithful do live by
eating the body of Christ naturally, in participating the natural properties of the body of Christ.
460
DISPUTATIONS OF CRAXMEU AT OXFORD.
Mary, but indeed and eternally : for so do we live by Christ, and Christ liveth by bis
Father. For in other respects Christ liveth otherwise by his Father, than we
A. D. WyQ \yy Christ."
1oj4. Weston : — " He liveth by his Father natui'ally and eternally.
' ■ " Ergo, We live by Christ naturally and etei'nally."
Cranmer .- — " We do not live naturally, but by grace, if you take naturally
for the manner of nature ; as Christ hath eternal life of his Father, so have we
of him."
Weston : — " I stick to this word ' naturally.' "
Cranmer : — " I mean it, touching the truth of nature. For Christ liveth
otherwise by his Father, than we live by Christ."
Naturally Westo7i : — "Hilary in his eighth book ' de Trinitate,' dcnieth it, when he
expound- gaith^ ' He liveth therefore by his Father ; and as he liveth by his Father, after
the same manner we shall live by his flesh.'"
Cranmer: — " We shall live after the same manner, as concerning the nature
of the flesh of Christ : for as he hath of his Father the nature of eternity, so
shall we have of him."
JFestoji : — " Answer unto the parts of the argument."
Tiie ar- " As Christ liveth by his Father, after the same manner shall we live by his
the third "'^''"•
time re- " But Christ doth not live by his Father only in unity of will, but naturally,
peated. << Ergo, We, eating of his flesh, do not live only by faith and love, but
naturally."
Cranmer : — " I grant, as I said, we live by Christ naturally : but I never
heard that Christ liveth with his Father in unity of will only."
Wcslon : — " Because it seemeth a marvel unto you, hear what Hilary saith :
'These things are recited of us to this end, because the heretics, feigning a
unity of will only between the Father and the Son, did use the example of our
unity with God ; as though we, being united to the Son, and by the Son to the
Father, only by obedience and will of religion, had no propriety of the natural
communion by the sacrament of the body and blood.'
" But answer to the argument, — Christ liveth by his Father naturally and
eternally: therefore do we live by Christ naturally and eternally."
Cranmer : — " Cyril and Hilary do say, that Christ is united to us not only by
Avill, but also by nature : he doth communicate to us his own nature, and so is Christ
made one with us carnally and corporally, because he took our nature of the Virgin
Mary.' And Hilary doth not say only that Christ is naturally in us, but that we
also are naturally- in him, and in the Father ; that is, that we are partakers of
their nature, which is eternity, or everlastingness. For as the Word, receiving our
nature, did join it unto himself in unity of person, and did communicate unto
that our nature, the nature of his eternity, that like as he, being the everlasting
Word of the Father, had everlasting life of the Father; even so he gave the
same nature to his flesh. Likewise also did he communicate with us the
same nature of eternity, which he and the Father have, and that we should be
one with them, not only in will and love, but that we sliould be also partakers
of the nature of everlasting hfe."
Weston : — " Hilary, where he saith, ' Christ communicated to us his nature,'
nieaneth that not by his nativity, but by the sacrament."
Cranmer : — " He hath communicated to us his flesh by his nativity."
Weston : — " We have communicated to him our flesh^ when he was born."
Cranmer : — " Nay, he communicated to us his flesh, when he was born, and
that I will show you out of Cyril upon this place, ' Et homo factus est.' "
Weston: — "Ergo, Christ being born, gave us his flesh."
Cranmer: — " In his nativity he made us partakers of his flesh."^
Weston : — " Write, sirs."
Cranmer : — " Yea, write."
Chedscy Chedsey : — " This place of Hilary is so dark, that you were compelled to
pu^et'lu'*^ falsify it in your book, because you could not draw it to confirm your purpose -.^
' If Christ hath taken verily the flesh of our body, and the man that was verily
(1) Ex exeniplari manu Cranmeri dcscripto.
(2) " Naturally," is here expounded; that is, our bodies to participfite the nature and properties
01" Christ's holy immortal body. (3) Then had Christ a sinful flesh.
■'■■•- (4) That is, made us partakers of the properties, life, innocency, and resurrection of his body.
Anruaix. ^5) HUar. 8. de Trinit.
DISPUTATIONS OF CRANMER AT OXFORD. 461
born of the Viro^in Mary is Christ, and also we receive under the true mystery ]^ary.
tlie flesh of his body, by means whereof we shall be one (for the Father is in
Christ, and Christ in vis), how shall that be called the unity of will, when the A.D.
natural property, brought to pass by the sacrament, is the sacrament, of unity. ^5^'^-
We must not speak in the sense of man, or of the world, in matters concerning
God : neither must we perversely wrest any strange or wicked sense out of the
wholesome meaning of the holy Scripture, through impudent and violent con-
tention. Let us read those things that are written, and let us understand those
things that we read, and then we shall perform the duty of perfect faith. For
as touching that natural and true being of Christ in us, except we learn of him,
we speak foolishly and ungodly that thing that we do speak. For he saith, My
flesh is meat indeed, and my blood is drink indeed : he that eateth my flesh,
and drinketh my blood, abideth in me, and I in him. As touching the verity
of his flesh and blood, there is left no place of doubt : for now, both bv the tes-
timony of the Lord, and also by our faith, it is verily flesh, and verily blood.' —
Here you have falsified Hilary, for you have set ' vero sub mysterio,' for ' vere '^^"^ ^^^
sub mysterio,' 'we receive truly under a mystery.' Hilary thrice reporteth taj^ j^^"^
'vere sub mysterio,' and you interpret it twice 'vere sub mysterio,' but, the English.
third time, you have 'vero' for 'vere.'"'
Cranmer : — " Assuredly I am not guilty of any deceit herein. It may be
that the copy which I followed had 'sub vero mysterio,' i.e. under a true mys-
tery; although touching the sense it diftereth little. God, I call to witness, I
have always hated falsifying, and if you had leisure and lust to hear false cita-
tions, I could recite unto you six hundred."
Weston: — " Here shall be showed you two copies of Hilary,- the one printed
at Basil, the other at Paris."
Cranmer: — " I suppose that Dr. Smith's book hath 'vero.' "
Weston : — " Here is Dr. Smith : let him answer for himself. — Master Smith,
master Doctor, what say you for yourself? Speak, if you know it."
Here Dr. Smith, either for the truth in his booh alleged, or
else astonished with Dr. Weston's liasty calling, staid to answer : for Appe7id,x.
he only put off his cap, and kept silence.
Weston: — "But your own book,^ printed by Wolf your own printer, hath
' vero.' "
Cranmer : — " That book is taken from me, which easily might have ended
this controversy. I am sure the Book of Decrees hath ' vero.' "
Cole : — " Now you admit the Book of Decrees, when it maketh for you "*
Cranmer : — " Touching the sense of the matter there is little difference. The
change of one letter for another is but a small matter."
Weston: — "No is? 'pastor,' as you know, signifieth a bishop, and 'pistor,'
signifieth a baker. But 'pastor' shall be 'pistor,' a bishop shall be a baker,
by this your change of one letter, if 'verfe' and 'vero' do nothing change the
sense."
Cranmer: — "Let it be so, that in 'pistor' and 'pastor' one letter maketh
some difference : yet let ' pistor ' be either a baker or maker of bread, ye see
here the change of a letter, and yet no great difterence to be in the sense."
Young : — " This disputation is taken in hand, that the truth might appear, younj?
I perceive that I must go another way to work than I had thought. It is a co.mf'tV"
com.mon saying, ' Against them that deny principles, we must not dispute.' socratical
Therefore, that we may agree of the principles, I demand, whether there be any interro-
other body of Christ, than his instrumental body?" gations.
Cranyner : — " There is no natural body of Christ, but his organical body."
(1) Seeing master Cranmer had twice "vert," and but once "vero," they had no cause to be
grieved : but that they were disposed to find a knot in a rush.
(2) There were Editions of Paris, 1510, and of Basle, 1523 and 1550, prefaced by Erasmus. The
passage in debate occurs in the treatise " de Trinitate," lib. viii. § 13. — En.
(3) " The 'book ' referred to must be Cranmer's Answer to Gardiner, printed by Wolf in 1551 ;
in which the original passage from Hilary is cited with the true reading, 'vere.'" — Jenkyns. From
a previous note of Mr. Jenkyns it appears that Cranmer had been led into the mistake "vero," by
the pages, not of an impugner but a defender of the corporal presence ; namely by Gardiner, in his
Detection of the devil's Sophistry, 1546. — Ed.
(4) Here Dr. Cole beginneth to carp.
462
DISPUTATIONS OF CRANMEi? AT OXFORD.
Mary.
A.D.
1554.
Young's
sophis-
tical in-
terroga-
tories.
Answer
to Young
by Au-
gustine.
Wliat
worketh
in the sa-
crament.
Young : — " Again I demand, whether sense and reason ought to give place
to faith ? "
Cramner : — " They ought."
Young : — " Thirdly, whether Christ be true in all his words ? "
Cranmer : — " Yea, he is most true, and truth itself."
Young : — " Fourthly, whether Christ, at his supper, minded to do that which
he spake, or no ?"
Cranmer ;' — " In saying he spake, but in saying he made not, but made the
sacrament to his disciples."
Young : — " Answer according to the truth, Whether did Christ that as God
and man, which he spake, when he said, ' This is my body?'"
Cramner .- — " This is a sopliistical cavillation : go plainly to work. There is
some deceit in these questions. You seek subtileness : leave your crafty
fetches."
Young : — " I demand, whether Chiist by these words wrought any thing
or no 1"
Cranmer : — " He did institute the sacrament."
Young : — " But answer, whether did he work any thing ?"
Cranmer : — " He did work in instituting the sacrament."
Young .- — " Now I have you ; for before you said, it was a figurative
speech.^
" But a figure worketh nothing :
" Ergo, It is not a figurative speech. A liar ought to have a good memory."
Cranmer : — " I understood your sophistry before. You, by working, under-
stand converting into the body of Christ : but Christ wrought the sacrament,
not in converting, but in instituting."
Young : — " Woe be to them that make Christ a deceiver. Did he work any
other thing than he spake, or the selfsame thing?"
Cranmer : — " He wrought the sacrament, and by these words he signified the
effect."
Fes- Young : — " A figurative speech is no working thing.
ti- " But the speech of Christ is working :
no. " Ergo, It is not figurative."
Cramner : — " It worketh by instituting, not by converting."
Young :—" The thing signified in tlie sacrament, is it not in that sacra-
ment? "
Cranmer : — " It is ; for the thing is ministered in a sign. He followeth the
letter that taketh the thing for a sign. Augustine separateth the sacrament
from the thing. ' The sacrament,' saith he, 'is one, and the thing of the sacra-
ment another.' "
Weston : — " Stick to this argument.
" It is a figurative speech.
" Ergo, It worketh nothing."
Young : — " But the speech of Christ is a working thing :
" Ergo, It is not figurative."
Cramner : — " Oh how many crafts are in this argument? they are mere fal-
lacies. I said not, that the words of Christ do work, but Christ himself; and
he worketh by a figurative speech."
Weston : — " If a figure work, it maketh of bread the body of Christ."
Cranmer : — " A figurative speech worketh not."
Weston : — " A figurative speech, by your own confession, worketh nothing.
" But the speech of Christ in the supper (as you grant) wrought somewhat.
" Ergo, The speech of Christ in the supper, was not figurative."
Cranmer : — " I answer, these are mere sophisms. The speech doth not work,
but Christ, by the speech, doth work the sacrament. I look for Scriptures at
your hands, for they are the foundation of disputations."
Young : — " Are not these words of Scripture, ' This is my body ?' The word
of Christ is of strength ; and by the Lord's words the heavens were made. He
said, ' This is my body :' ergo, he made it."
Cranmer : — " He made the sacrament; and I deny your argument."
Young : — " If he wrought nothing, nothing is left there. He said, ' This is
(1) " Dicendo dixit, non fecit dicendo; sed fecit discipulis sacramenturo."
(2) This syllogism, speaking of a figure, hath no perfect form or figure.
DISPUTATIONS OF CIIANMER AT OXFORD. 463
my body.' Yoii say, contrary to the Scriptures, it is not the body of Christ; and Mary.
fall from the faith." — —
Cranmer : — " You interpret the Scriptures contrary to all the old writers, ^- ^'
and feign a strange sense." loo^.
Young : — " x\mbrose saith -.^ ' Thou hast read of the works of all the world,
that he spake the word, and they were made; he commanded, and they were
created. Cannot the word of Christ, which made of nothing that which was
not, change those things that are, into that they were not ? for it is no less
matter to give new things, than to change natures. But what use we argu-
ments ? let us use his own examples, and let us confirm the verity of the mys-
tery by example of his incarnation. Did the use of nature go before, when
the Lord Jesus was born of Mary ? If you seek the order of nature, conception
is wont to be made by a woman joined to a man. It is manifest therefore, that
contrary to the order of nature,- a virgin did conceive : and this body that we
make, is of the Virgin. What seekest thou here the order of nature in the
body of Christ, when, against the order of nature, the Lord Jesus was conceived
of a virgin ? It was the true flesh of Christ that was crucified, and which was
buried : therefore it is truly the sacrament of him. The Lord Jesus himself
crieth, This is my body. Before the blessing of the heavenly words, it is named
another kind : but, after the consecration, the body of Christ is signified. He
calleth it his blood. Before consecration it is called another thing : after con-
secration it is called blood. And thou sayest. Amen ; that is. It is true. That
the mouth speaketh, let the inward mind confess : that the word soundeth, let
the heart perceive.'
" The same Ambrose, in his fourth book of Sacraments, chap, iv., saith thus :^
' This bread is bread before the words of the sacraments : when the conse-
cration Cometh to it, of bread it is made the fliesh of Christ. Let us confirm
this, therefore. How can that which is bread, by consecration be the body of
Christ? by what words then is the consecration made, and by whose words?
By the words of our Lord Jesus. For touching all other things that are said,
praise is given to God, prayer is made for the people, for kings, and for the
rest. When it cometh that the reverend sacrament must be made, then the
priest useth not his own words, but the words of Christ : therefore the word
of Christ maketh this sacrament. What word? That word, by which all things
were made. The Lord commanded,* and heaven was made : the Lord com-
manded, and the earth was made : the Lord commanded, and the seas were
made : the Lord commanded, and all creatures were made. Dost thou not
see then how strong in working the word of Christ is ? If therefore so great
strength be in the Lord's word, that those things should begin to be, which
were not before, how much the rather is it of strength to work, that these
(1) " De totius mundi operibus legist!, quia ipse dixit, et facta sunt, ipse maiidavit et creata
sunt. Sermo Cliristi qui potuit ex nihilo facere quod non erat, non potest ea quae sunt in
id mutare quae non erant? Non enim minus est novas res dare, quam mutare naturas. Sed
quid argumentis utimur? suis utamur exemplis, incarnationisque exemplo astruamus niysterii
veritatem. Nunquid naturae usus prEecessit cum Dominus Jesus ex Maria nasceretur? Si
ordinem qu»rimus, viro mixta foemina generare consuevit; I,iquet igitur q\iod praeter naturae
ordinem virgo generavit : et hoc quod conficimus corpus ex virgine est. Quid hie qusris
naturae ordinem in Christi corpore, cum prseter naturam sit ipse Dominus Jesus partus ex
Virgine 1 Vera utique oaro Christi quae crucifixa est, quae sepulta est : Vere ergo illius sacra-
nientum est. Clamat Dominus Jesus : Hoc est corpus meum. Ante benedictionem verborum
ca?lestium alia species nominatur, post consecrationem corpus significatur. Ipse dicit sanguinem
snum. Ante consecrationem aliud dicitur : post consecrationem sanguis nuneupatur. Et tu dicis,
Amen, hoc est, verum est. Quod os loquitur, mens interna fateatur : quod sermo sonat, affectus
sentiat." Amb. De lis qui initiantur, etc. cap. 9. [The treatises of Ambrose here cited are gene-
rally considered spurious, or that tliey are much interpolated. See an excellent note in Mr. Jen-
kyns's edition of Cranmer's Works, vol. ii. page 326 ; also, Walchii Biblioth. Patrist. (Jenae, 1S34),
p. 297.— Ed.]
(2) As Christ Jesus was conceived against the order of nature; so in the instituting of this
sacrament the order of nature is not to be sought.
{3) " Panis iste panis est ante verba sacranientorum ; ubi accesserit consecratio, de pane fit
caro Christi. Hoc igitur adstruamus; quomodo potest qui panis est, corpus esse Christi? Conse-
cratione? Consecratio igitur quibus verbis est, et cujus sermonibus? Domini Jesu. Nam ad reliqua
omnia quae dicuntur, laus Deo defertur, oratione petitur pro populo, pro regibus, pro csteris; ubi
venitur ut conficiatur venerabile sacramentuni, jam non suis sermonibus sacerdos utitur, sed
sermonibus Christi. Ergo sermo Christi hoc conficit sacramentum. Quis sermo? Nempe is quo
facta sunt omnia. Jussit Dominus et factum est ccelum ; jussit Dominus et facta est terra; jussit
Dominus et facta sunt maria, etc. Vides ergo quam operatorius sit seimo Christi. Si ergo tanta
vis est in sermone Domini, ut inciperent esse quae non erant, quanto magis operatorius est, ut
sint qus erant, et in aliud commutentur."
(4) But the Lord Jesus here used not such words of commanding in the sacrament, as in the
creation : for we read not, " Fiat hoc corpus meum,' as we read, " Fiat lux," &c.
464} DISPUTATIONS OF CRANMER AT OXFORD.
Mary things wliicli were, should be changed into another thing?' Ambrose saith,
that the words are of strength to work."
A. D. Weston : — " You omit those words which follow, which make the sense of
^■^^'*- Ambrose plain : read them."
Young :^ — " ' Heaven was not, the sea was not, the earth was not : but hear
him that said, He spake the word, and they were made ; he commanded, and
they were created. Tlierefore, to answer thee, it was not the body of Christ
before consecration : but after the consecration I say to thee, that now it is
the body of Christ.' "
Craniner : — " All these things are common. I say, that God doth chiefly
work in the sacraments."
Young : — " How doth he work?"
Cratmier : — " By his power, as he doth in baptism."
Young : — " Nay, by the word he changeth the bread into his body. This is
the truth: acknowledge the truth; give place to the truth."
Crajimer : — " O glorious words! You are too full of words."
Young : — " Nay, O glorious truth ! — You make no change at all."
Cranmer : — " Not so, but I make a great change ; as, in them that are bap-
tized, is there not a great change, when the child of the bondslave of the devil,
is made the Son of God ? So it is also in the sacrament of the supper, when he
receiveth us into his protection and favour."
Young : — " If he work in the sacraments, he worketh in this sacrament."
Cranmer : — " God worketh in his faithful, not in the sacraments."
Weston : — " In the supper the words are directed to the bread ; in baptism
to the Spirit. He said not, the water is the Spirit, but of the bread he said,
' This is my body.' "
Cranmer : — " He called the Spirit a dove, when the Spirit descended in like-
ness of a dove."
Ap^dii. Weston ;— " He doth not call the Spirit a dove ; but he saith, that he de-
scended as a dove. He was seen in the likeness of a dove. As in bajjtism the
words are directed to him that is baptized, so in the supper the words are
directed unto the bread."
As the Cranmer : — " Nay it is written, ' Upon whomsoever thou shall see the Spirit
caUed^he descending.'* He calleth that which descended, the Holy Spirit. And Augus-
Spirit, so tine calleth the dove, the Spirit. Hear what Augustine saith in John i.^ ' What
the bread meant he by the dove, that is, by the Holy Ghost? foi'sooth to teach, who sent
the body, him.' "
" Hear Young : — " He understandeth of the Spirit descending as a dove : the Spirit
■what is invisible. If you mind to have the truth heard, let us proceed. Hear what
saUh'^"^^ Ambrose saith :* ' You see what a working power the word of Christ hath.
Therefore, if there be so great power in the Lord's word, that those things
which were not, begin to be, how much more of strength is it, to work that
those things that were, should be changed into another thing ?' And in the
fifth chapter,^ ' Before it is consecrated, it is bread : but, when the words of
Christ come to it, it is the body of Christ.' But, hear what he saith more :®
• .Take ye, eat ye ; this is my body. Before the words of Christ, the cup is full
of wine and water : when the words of Christ have wrought, there is made the
blood of Christ which redeemed the people.' Wiiat can be more plain ?"
i.nswerto Cranmer: — " Nay, what can be less to the purpose? The words are of
f.nibrose. strength to work in this sacrament, as they are in baptism."
Pie : — " The words of Christ, as Ambrose saith, are of strength to work.
What do they work ? — Ambrose saith, ' They make the blood which redeemed
the people.' "
(1) "Ccelum non erat, mare non erat, terra non erat. Sedaudi dicentem, ipse dixit et facta sunt,
ipse mandavitet creata sunt. Ergo tibi ut respondeam, non erat corpus Christi ante consecra-
tionem: sed post consecrationem dico tibi quod jam corpus Christie est." Amb. de Sacram. lib. iv.
cap. 4. (2) John i.
(3) " Quid voluitper columbara, id est, per Spiritum Sanctum? docere, qui miserat eum."'
(4) " Vides quim operatorius sit sermo Christi. Si ergo taiita vis in scrmone Domini, &c., ut
supra." — De Sacram. lib. iv. cap. 4.
(5) "Antequam consecretur, panis est : uhi autem verba Christi accesscrint, corpus est Christi."
— Idem, lib. iv. cap. 5.
(6) " Acc'pite, edite, etc. ; hoc est corpus mcum. Ante verba Christi, calix est'vini et aqute
plenus: ubi verba Cliristioperata fuerint, ibi sanguis efficitur, qui redemit plebem." Idem, lit iv
cap. 5.
(o) 'KKKoiaxTK rerum et symbolorum,
DISPUTATIONS OF CRAN'MER AT OXFORD. 465
" Ergo, The natural blood is made." Mary.
Cranmer. — '' The sacrament of his blood is made. The words make the
blood to them that receive it : not that the blood is in the cup, but in the . P*
receiver." ''^'^*'
Pie : — " There is made the blood which redeemed the people."
Cranmer : — " The blood is made ; that is, the sacrament of the blood, by
which he redeemed the people. Fit, 'it is made;' that is to say, ' ostenditur,' ^„^'^,'j„
' it is showed forth there.' And Ambrose saith. We receive in a similitude :
' As thou hast received the similitude of his death, so also thou drinkest the
similitude of his precious blood.' "
Weston : — " He saith, ' in a similitude,' because it is ministered under another
likeness. 1 And this is the argument :
" There is made the blood which redeemed the people.
" But the natural blood redeemed the people :
" Ergo, There is the natural blood of Christ.^
" You answer, that words make it blood to them that receive it; not that
blood is in the cup, but because it is made blood to tliem that receive it. That
all men may see how falsely you would avoid the fathers, hear what Ambrose
saith in the sixth book and first chapter.^ ' Peradventure thou wilt say. How
be they ti'ue ? I, who see the similitude, do not see the truth of the blood.
First of all I told thee of the word of Christ, which so worketh, that it can
change and turn kinds ordained by nature. Afterward, when the disciples
could not abide the words of Christ, but hearing that he gave his flesh to eat,
and his blood to drink, tiiey departed. Only Peter said. Thou hast tlie words
of eternal life ; whither should I go from thee ? Lest therefore more should
say this thing, as though there should be a certain horror of blood, and yet the
grace of redemption sliould remain : therefore, in a similitude thou receivest
the sacrament, but in deade thou obtainest the grace and power of his nature.' "
Cranmer: — " These words of themselves are plain enough. [And he read Answer to
this place again, 'Thou receivest the sacrament for a similitude.'] But what is Ambrose,
ttiat he saitli, I'hou receivest for a similitude ! 1 think he understandeth the
sacrament to be the similitude of his blood."
Cliedsey : — " That you may understand that truth dissenteth not from
truth, to overthrow that which you say of that similitude, hear wiiat Ambrose
saith, in his fourth book of Sacraments:* ' If the heavenly word did work in
other things, doth it not work in the heavenly sacraments ? Therefore thou
hast learned, that of bread is made the body of Christ, and that wine and water
is put into that cup ; but, by consecration of the heavenly word, it is made
blood. But thou wilt say peradventure, that the likeness of blood is not seen.
But it hath a similitude. For as thou hast received the similitude of his death,
so also thou drinkest the similitude of his precious blood ;5 so that there is no
horror of blood, and vet it worketh the price of redemption. Therefoi'e thou
hast learned, that that which thou receivest is the body of Ciirist.' "
Cranmer.- — " He speaketh of sacraments sacramentally. He calleth the sacra- Answerto
nients by the names of the things ; for he useth the signs for the things signified : ti'e plaice
and therefore the bread is not called bread, but his body, for the excellency and br^, "
dignity of the tiling signified by it. So dotli Ambrose interpret himself, when
he saith,* ' For a type or figure whereof we receive the mystical cup of his
blood, for the safeguard of our bodies and souls. "
(1) Mark how Weston expoundeth to eat in a similitude.
(2) If this sylloifism be in tlie second figure (as by standing of the terms appeareth), then is it
false, because it noncludeth affirmatively.
(3) "Forte dicas, quomodo vera? qui similitudinem video, non video sanguinis veritatem.
Primum omnium dixi tibi de sermone (_ hristi, qui operatur, ut possit mutare et convertere genera
instituta naturae. Deinde ubi non tulerunt sermonera discipuli e|us,sed audientes, quod carnem
suam dedit manducari, et sanguineiu suum dedit bibendum, recedebant ; solus tamen Petrus
dixit, Verba vitae eternse habes, et ego a te quo recedam? Ne igitur nlures hoc dicerent, veluti
quidam esset horror cruoris, sedmaneret gratia redemptionis, ideo in similitudinem quidem accipis
sacramentum, sed vere naturae gratiam virtuteraque consequeris." — Amb. lib. vi. cap. 1. de Sacra-
mentis.
(1) " Si operatus est sermo coelestis in aliis rebus, non operatur in sacramentis coelestibus ? Ergo
didicisti quod e pane corpus fiat Christi, et quod vinum et aqua in calicem mittitur, sed fit sanguis
consecratione verbi coelestis. Sed forte dices, speciem sanguinis non videri. Sed habet similitu-
dinem. Sicut enim mortis similitudinem sumpsisti, ita etiam similitudinem preciosi sanguinis
bibis, ut nullus horror cruoris sit, et pretium tamen operetur redemptionis. Didicisti ergo, quia
quod accipis corpus est Christi." — Amb. de Sacrament, lib. iv.
[o) Note, tliat Ambrose saith, we drink a similitude of Christ's blood.
IGJ In cujus typuni nos calicem mynticum sanguinis ad tuitioiiem corporis et aniniEe nostrie
VOL. VI. 11 H
466 DISPUTATIONS OF CRAXMKR AT OXFORD.
Mary, he saith,^ ' For a type or figure whereof we receive the mystical cup of his
blood, for the safeguard of our bodies and souls.' "
I'j'u' C/iechei/ : — " A type? He calleth not the blood of Christ a type or sign:
• but the blood of bulls and goats in that respect was a type or sign."
Cranmer: — "This is new learning; you shall never read this among the
fathers."
Chedsey : — " But Ambrose saith so."
Crrnnner : - " He calleth the bread and the cup a type or sign of the blood
of Christ, and of his benefit."
IVestoti : — " Ambrose understandeth it for a type of his benefit; that is, of
redemption : not of the blood of Christ, but of his passion. The cup is the type
or sign of his death, seeing it is his blood."
Cranmer : — " He saith most plainly, that the cup is a type of Christ's blood."
Argu- Da- Chcdseii : — " As Christ is truly and really incarnate, so is he truly and
'^''"'- really in the sacrament.
ri- " But Christ is really and truly incarnate :
i. " Ergo, The body of Christ is truly and really in the sacrament."
Cranmer : — *' I deny the major."
Chedsey : — " I prove the major out of Justin, in his second Apology,
'O:' rpoirov Sia \6yov Oeou irapKOTroi7]6els 'irjcrovs XpKTThs, 6 cru)T7Jp fifiwv, Kol aaoKa Koi
ai^a virep (Toor-qplas rifxav e(T)(iv,0VTa) KaiTtjV^i ^"XVS \6yov toO trap avTov euxapicrTTj-
Sdffav Tpopriv, e| ^s al/na kuI ffdpKis Kara fxera^oArjv Tpecpovrai ritMuv, eKeivov tov aap-
KOTvonqOivTof 'h^crov Kal (xapita koX ai/ia eSiSax^Tj^ei' elvat."
Answer to Cranmer: — "This place hath been falsified by Marcus Constantius.^ Justin
of Justin, nieant nothing else, but that the bread which nourisheth us is called the body
of Christ."
Chedsey : — " To the argument. As Christ is truly and naturally incarnate,
etc. ut supra."
Cranmer : — " I deny your major."
Chedsey : — "The words of Justin are thus to be interpreted word for word :^
' As by the word of God, Jesus Christ our Saviour, being made flesh, had flesh
and blood for our salvation; so we have learned, that the meat consecrated^
by the word of prayer, instituted of him, whereby our blood and flesh are
nourished by communion,* is the flesh and blood of the same Jesus which was
made flesh.' "
Answer. Cranmer: — " You have translated it well ; but I deny your major. This is
the sense of Justin : that that bread is called the body of Christ; and yet that of
tliat sanctified meat our bodies are nourished."
Chedsey: — "Nay, he saith, that of that sanctified meat both our bodies and
souls are nourished."
Cranrnfr : — "He saith not so; but he saith that it nourislieth our flesh
and blood: and how can that nourish the soul, that nourisheth the flesh and
blood?"s
Cole : — " It feedeth the body by the soul."
Cranmer : — " Speak uprightly, man. Can that which is received by the soul
and the spirit be called the meat of the body?"
Irenaus. Weston: — "Hear therefore wliat IreuiEus saith:® 'The same cup which is
a creature, he confirmed to be liis body, hy which he increasetli our bodies.
When both the cup mixed, and the bread broken, hath joined to it the word of
percepimus.— Anibros. in 1 Cor. xi. [Erasmus questioned the genuineness of this commentary ;
and later writers have generally considered it spurious. See Ed. Bened. torn. ii. App. p. 21.
Jenkyns, p. 59. — Ed.]
(U " ' Marcus Constantius' was the fictitious name under which Gardiner published his ' Con-
futatio Cavillationura,' etc. The following is his translation: ' Cibura ilium, ex quo sanguis et
carnes nostrce per mutationem nutriuntur, postquam per verbum precationis fuerit ab eodem
benedictus, edocti .sumus esse carnem et sanguinera illius Jesu, qui pro nobis fuit incarnatus.'
Peter Martyr's complaint against it is, that the clause ' Ex quo. etc., nutriuntur,' is transposed, to
avoid the inference wliich may be drawn from the original expression of Justin, ' that the bread
and wine, after consecration as well as before, nourish our bodies by the ordinary process of diges-
tion.'"—" tJardyner Confutat." object. 151; Peter Martyr, "De Eucharist." p. 311. Jenkyns,
p. (;0.— Ed.
(2) Quemadmodum per verbum Dei caro factus .Tesus Christus, Salvator noster, carnem habuit
et sanguinem pro salute nostra : sic et cibura illura consecratum per sermonem precationis abipso
institutse, quo sanguis cariiesque nostrse per comraunionem nutriuntur, ejusdem Jesu, qui caro
factus est, carnem et sanguinem esse accepinius."
(3) Of thanksgiving. (4) Mutation. (5) Al/ua /cai crapxcr, i.e. blood and flesh.
((i) " Eum calicem, qui est creatura, sunm corpus conlirmavit, ex quo nostra auget corpora.
ttiiando et mixtus cali.\ et fractus panis percipit verbum Dei, fit eucharistia sanguinis et corporis
Christi, ex quibus augetur et coiisislit carnis nostrae substantia."
DISPUTATIONS OF CRANMER AT OXFORD. 467
God, it is made the sacrament of the body and blood of Christ, of which the Afary.
substance of our flesh is increased and consisteth.'
" The substance of our flesh is increased by the body and blood of Christ: A. I).
" Ergo, Our body is noiuishcd by the body and blood of Christ." 1554.
Cranmer : — " I deny your argument. He callcth it the flesh and blood, for irenaus
the sacrament of the body and blood; as Tertullian also saith :i ' Our flesh is answered
nourished with symbolical or sacramental bread; but our soul is nourished witli \^^i^'
the body of Christ.' "
Wesfo?i.:~" Look what he saith more; 2 < How do they say, that the flesh
cannot receive the gift of God that is eternal life, which is nourished with the
blood and body of Christ? That is in the fifth book, two leaves from the
beginning.' "
Cranmer : — " The body is nourished both with the sacrament, and with the
body of Christ : with the sacrament to a temporal life ; with the body of Christ
to eternal life."
Chechey : — " [ cannot chuse but be sorry, when I see such a manifest lie in
your writings. For whereas you translate^ Justin on this fashion ; that the bread,
water, and wine, are not so to be taken in this sacrament, as common meats
and drinks are wont to be taken of us, but are meats chosen out peculiarly for
this; namelv, for the giving of thanks, and therefore be called of the Greeks
* eucharistia,' that is, thanksgiving — they are called moreover the blood and
body of Christ (so have you translated it) — the words of Justin are thus ; ' We
are taught that the meat consecrated by the word of prayer, by the which our
flesh and blood is nourished by communion, is the body and blood of the same
Jesus who was made flesh.'
Cranmer: — " I did not translate it word for word, but only I gave the Cranmer
meaning : and I go nothing from his meaning." h^'^^'^'if
Harpufield : — "Your mastership reniembereth, touching Justin, to whom
this apology was written; namely, to a heathen man. The heathen thought
that the Christians came to the church to worship bread : Justin answereth,
that we come not to common bread, but as to, etc., as is said afore. Weigli
the place well ; it is right worthy to be noted : ' Oiir flesh is nourished according
to mutation.' "
Cranmer : — " We ought not to consider the bare bread, but whosoever cometh
to the sacrament eateth the true bodj' of Christ." *
Weston: — " You have corrupted Emissene ;^ for instead of 'cibis satiandus,'
that is, ' to be filled with meat,' you have set ' cibis satiandus spiritualibus,'
that is, ' to be filled with spiritual meats.' "
Cranmer : — " I have not corrupted it ; for it is so in the decrees."
Weston : — " You have corrupted another place of Emissene ; for you have
omitted these words, ' Mirare cum reverendum altare cibis spiritualibus sati-
andus ascendis : sacrum Dei tui corpus et sanguinem fide respice, honorem
mirare, merito continge,' etc. ' Marvel thou when thou comest up to the reve-
rend altar to be filled with spiritual nseats : look in faith to the holy body and
blood of thy God ; marvel at his honour ; worthily touch him.' "
Cranmer: — " This book hatli not that."^
Weston : — " Also you have falsified this place by evil translating ' Honora Cranmer
corpus Dei tui,' i.e. ' Honour the body of thy God.' You have translated it, '=|^<YS^'| ^
'Honora eum qiu est Deus tuus,' i.e. 'Honour him which is thy God.' t^ansla- "
Whereas Emissene hath not 'honour him,' but 'honour the body of thy God.' " tini;.
Cranmer : — " I have so translated him, and j'et no less truly, than not Purgeth
without a weighty cause ; else it should not have been without danger, if I had '™^^ '
translated it tluis : ' Honour the body of thy God ;' because of certain tliut (accord-
ing to the error of the Anthropomorphites) dreamed that God had a body."
(1) " Nutritur corpus pane symbolico, animii corpora Cliristi."
(21 " Quonindo carnem negant capacem esse donationis Dei quae est vita aetema, quae sanguine ^-'?
et corpore Christi nutritur'? Irenseus, lib. v., post duo folia a priucipio," [lib. v. cap. 2, p. 398, Af>-"^'i'*-
edit. Oxon. 170L'.]
(3) Note that the archbishop here did not translate the words of Justin, but only gather the effect
of his meaning.
(4) In eating the sacrament, no bread is considered; but only the true body of Christ. Conse-
crat. dist. 2. " Quia."
(5) See Cranmer's translation of Emissene, vol. ii. p. 323 ; also the original, among the autho-
rities in the Appendix : from a comparison of which it -will appear that the charge of corruption
was unfounded. See Jenkyns.— Ed.
(6) The original fully justifies Cranmer's assertion ; it is strange that Weston, m the very act
of charging another with false quotation, should himself be so audacious as to substitute " merito
continge" for " mente continge." See Jenkyns.— Ed.
H H 2
468
DISPUTATIONS OF CRANMER AT OXFORD.
Mary.
A.D.
1554.
Argu-
ment.
Cranmer
charged
with mis-
transla-
ting
Duns.
Challeng-
ed for
setting
forth the
Cate-
chism,
etc.
Purgeth
himself.
Charged
■nith mis-
transla-
ting
Aquinas.
Appfttdix.
Weston
triumph-
eth before
the vic-
tory.
Weston : — " Nay, you most of all have brought the people into that error,
who so long have taught that he sitteth at the right hand of God the Father ;
and counted me for a heretic, because I preached that God had no right hand.
Then I will oppose you in the very articles of your faith.
" Christ sitteth at the right hand of God the Father.
" But God the Father hath no right hand :
" Ergo, Where is Christ now?"
Cranmer .- — " I am not so ignorant a novice in the articles of my faith, but
that I understand that to sit at the right hand of God, doth signify to be equal
in the glory of the Father."
Weston : — " Now then take this argument.
" Wheresoever God's authority is, there is Christ's body.
" But God's authority is in every place :
" Ergo, What letteth the body of Christ to be in every place. — Moreover you
have also corrupted Duns."
Cranmer : — " That is a great offence, I promise you."
Weston: — "For 3'ou have omitted 'secundum apparentiam,' ^ i.e. ' as it
appeareth :' whereas his words are these, ' El si quaeras quare voluit ecclesia
eligere istum intellectum ita difficilein hujus articuli, cum verba Scriptnrse
possint salvari secundum intellectimi facilem et veriorem, secundum apparen-
tiam, de hoc articulo,' etc. : that is, ' If you demand why the church did choose
this so hard an understanding of this article, whereas the words of Scripture
may be salved after an easy and true understanding (as appeareth) of this
article,' " etc.
Cranmer : — " It is not so."
Weston : — " Also vou have set forth a catechism ^ in the name of the sj'nod
of London, and yet there be fifty, which, witnessing that they were of the number
of that convocation, never heard one word of this Catechism.
Cranmer : — "' I was ignorant of the setting to of that title ; and as soon as
I had knowledge thereof, I did not like it. Therefore, when I complained
thereof to the council, it was answered me by them, that the book was so enti-
tled, because it was set forth in the time of the convocation."
Weston : — " Moreover, you have in Duns translated ' in Romana ecclesia,'
• pro ecclesia catholica:' ' in the church of Rome,' ' for the catholic church.'
Cranyner : — " Yea ; but he meant the Romish church."
Weston : — " Moreover you have depraved St. Thomas, namely, where he
hath these words -.^ ' Inasmuch as it is a sacrifice, it hath the power of satisfac-
tion : but in satisfaction the affection of the offerer is more to be weighed, than
tlie quantity of the oblation. Wherefore the Lord said, in Luke's gospel, of
the widow which offered two mites, that she cast in more than they all. There-
fore, altliongh this oblation of the quantity of itself will suffice to satisfy for all
pain, yet it is made satisfactory to tliem for whom it is offered, or to the offerers,
according to the quantity of their devotion, and not for all the pain.' You have
thus turned it:* ' That the sacrifice of the priest hath power of satisfaction,'
etc. And therefore in this place you have chopped in this word, ' sacerdotis,'
' of the ))riest;' whereas, in the translation of all the New Testament, you have
not set it but wliere Christ was put to death. And again, where St. Thomas
hatli ' pro onuii poena ' ' for all pain,' your book omitteth many things there.
Thus you see, brethren, the truth steadfast and invincible. You see, also, the
craft and deceit of heretics. The truth may be pressed, but it cannot be
oppressed: therefore cry altogether, ' Vincit Veritas,' i.e. 'The truth over-
cometh.' "
This disordered disputation sometimes in Latin, sometimes in
English, continued ahnost till two of the clock. Which being
(1) This is not true; but the accuracy of his translation is rather doubtful. See Jenkyns, note,
page 64. — Ed.
(2) See a note of Jenkyns upon this subject. — Ed.
(3) " In quantum vero est sacriticium, habet vim satisfactivam : sed in satisfactione attenditur
magis afFectio offerentis, quani quantitas oblationis. Unde Dominus dicit apuri I.ucam de vidua
quae ohtulit duo aera, quod plus omnibus misit. Quamvis ergo hasc oblatio ex sui quantitate suffi-
ciet ad satisfaciendum pro onini pcena : tamen fit satisfactoria illis pro quibus oifertur, vel etiam
otterentibus, secundum quantitatem sueb devotionis, et non pro tota poena."
(4) " Quod sacriticium sacerdotis habet vim satisfactivam," etc.
A LETTER OF DR. SMITH. 4(;9
finished, and the arguments written and delivered to the hands of Ma^y.
master Say, tlie prisoner was had away by the mayor, and the doctors "YIT
dined together at the University college. 'l55-1*.
DISPUTATION AT OXFORD BETWEEN DR. SMITH, WITH HIS OTHER
COLLEAGUES AND DOCTORS, AND BISHOP RIDLEY.
The next day following, which was the 17th of April, was brought smith set
forth Dr. Ridley to dispute ; against whom was set Dr. Smith to be at'aiiii.'t'"^
principal opponent. Touching which Dr. Smith, forsomuch as Ri^'iey.
mention here happeneth of his name, first the reader is to be adver- '^pp^'^"""
tised what is to be attributed to his judgment in religion, who so
oftentimes before had turned and returned to and fro, grounded (as it
seemeth) upon no firm conscience of doctrine, as both by his articles
by him recanted may appear, and also by his own letter sent a little
before in king EdwarcUs days to the ar''hbishop of Canterbury from
Scotland. W^hich letter I thought here to exhibit as a certain preface
before his own arguments, or rather as a testimony against himself,
whereby the reader may understand how devoutly he magnified them
and their doctrine a little before, against whom he now disputeth so
busily. Read I beseech thee his epistle and judge.
The true Copy of a certain Epistle of Dr. Richard Smith to Dr.
Cranmer, Archbishop of Canterbury, declaring his Afl^ection to the
setting-forth of God''s sincere AV^ord.
Most honourable. I commend me unto your lordship, doing the same to
understand, that I wrote letters to your grace in January last and the 10th day of
February, declaring the causes of my sudden and unadvised departing from your
grace over the sea ; and desiring your good lordship, of your charity toward
them that repent of their ill acts, to forgive me yourself all the wrong I did
towai'ds your grace, and to obtain in writing the king's majesty's pardon for me
in all points concerning his laws : upon the receipt whereof I would return
again home, and, within half a year (at the uttermost) afterward, write " De Dr. Smith
Sacerdotum Connubiis," etc. a Latin book that should be a just satisfaction for iHnposing
any thing that I have written against the same. Reliquaque omnia dogmata forlhe"^
vestra turn demum libentur amplexurum, ubi Deus mentem meam [ita persuf.- marriafje
deat] ut ea citra conscientijE la^sionem agnoscam, doceamque. I wrote not this "J^prlests
that I want any good living here, but because mine absence out of the realm,
is dishonour to the king's highness and realm, and because I must needs (if I
tarry here a quarter of a year longer) write an answer to your grace's book of the
sacrament, and also a book of common places against all the doctrine set forth
by the king's majesty, which I cannot do with a good conscience. Wherefore I
beseech your grace help me home, as soon as you may conveniently, for God's
sake ; and ye shall never, I trust in God, repent that fact.
Ex urbe divi Andrete. 14. Feb.
Rich. Smitheus.
And thus much touching the forenamed Dr. Richard Smith, being
set here (as is said) to dispute against bishop Ridley, who was brought
now, the next day after the archbishop, to answer in the divinity
school. Against whom also, besides Dr. Smith, disputed Dr. Weston, Dispufers
Dr. Tresham, Dr. Oglethorpe, Dr. Glyn, Dr. Seton, and Dr. Cole, \itS-
master Ward, master Harpsfield, Dr. Watson, master Pic, master
Harding, master Curton, master Fecknam : to all them he answered
very learnedly. He made a preface to these questions, but they
would not let him go forth in it, but caused him to make an end of
the same, and said it was blasphemy. And some said, he drave off
470 DISPUTATION OF RIDLEY AT OXFORD.
■"^""•y- the time in ambiguous things, nothing to the purpose ; and so they
A. D. would not suffer him to say his mind. Dr. Smith coukl get nothing
1554. at his hand ; insomuch that others did take his arguments and prose-
cuted them. He showed himself to be learned, and a great clerk.
They could bring nothing, but he knew it as well as they.
^pp^-Lx. The Disputation beginneth.
Weston the prolocutor : — " Good christian people and brethren, we have begun
this day our school, by God's good speed I trust ; and are entering into a contro-
versy, whereof no question ought to be moved, concerning the verity of the body
of our Lord Jesu Christ in the eucharist. Christ is true, who said the words.
The words are true which he spake, yea, truth itself that cannot fail. liCt us
therefore pray unto God to send down unto us his holy Spirit, which is the true
interpreter of his word; which may purge away errors, and give light, that
verity may appear. Let us also ask leave and liberty of the church, to permit
the truth received to be called this day in question, without any ])rejudice to
the same. Your parts thereof shall be to implore the assistance of Almighty
God, to pray for the prosperity of the queen's majesty, and to give us quiet and
attentive ears. Now go to your question."
Theques- Dr. Smith : — "'I his day, right learned master doctor, three questions are
tious. propounded, whereof no controversy among Christians ought to be moved, to
wit;
" First, Whether the natural body of Christ our Saviour, conceived of the
Virgin Mary, and offered for man's redemption upon the cross, is verily
and really in the sacrament by virtue of God's word spoken by the
priests, etc.
" Secondly, Whether in the sacrament, after the words of consecration, be
any other substance, etc.
" Thirdly, Whether in the mass be a sacrifice propitiatory, etc.
" Touching the which questions, although you have publicly and apertly pro-
fessed your judgment and opinion on Saturday last ; yet being not satisfied
with that your answer, I will essay again to demand your sentence in the first
question — whether the true body of Christ, after the words pronounced, be
really in the eucharist, or else only the figure. In which matter I stand here
now to hear your answer."
(The Preface or Protestation of Dr. Ridley before his Disputation.)
" I i-eceived of you the other day, right worshipful master prolocutor, and ye
my reverend masters, commissioners from the queen's majesty and her honour-
able council, three propositions; whereunto ye commanded me to prepare
against this day, what I thought good to answer concerning the same.
" Now, whilst I weighed with myself how great a charge of tlie Lord's flock
was of late committed unto me, for the which I am certain I must once render
an account to my Lord God (and that how soon, he knoweth), and that more-
over, by the commandment of the apostle Peter, I ought to be ready ahvay to
give a reason of the hope that is in me with meekness and reverence, unto every
one that shall demand the same : besides this, considering my duty to the
church of Christ, and to your worships, being commissioners by public authority;
I determined with myself to obey your commandment, and so openly to declare
^hat unto you my mind touching the aforesaid propositions. And albeit plainly to
moved confess unto you the truth in these things which ye now demand of me, 1 have
^|'jj'*^y.'<' thought otherwise in times past than now I do, yet (God I call to record unto
judgment niy soul, I lie not) I have not altered my judgment, as now it is, either by con-
fromtlie straint of any man or laws, either for the dread of any dangers of this world,
liome^ °^ either for any hope of commodity ; but only for the love of the truth revealed
unto me by the grace of God (as I am undoubtedly persuaded) in his holy word,
and in the reading of the ancient faitliful fathers.
" These things I do rather recite at this present, because it may happen to some
of you hereafter, as in times past it hath done to me : I mean, if ye think other-
wise of the matters propounded in these propositions than I now do, God may
open them unto you in time to come.
disputation; of ridley at oxford. 471
" But howsoever it shall be, I will in few words do that, which I think ye all Mary.
look I should do ; that is, as plainly as I can, I will declare my judgment
herein. Howbeit of this I would ye were not ignorant, that I will not indeed ^- ^^'
wittingly and willingly speak in any point against God's word, or dissent in any ^^^'*-
one jot from the same, or from the rules of faith, or christian religion : which Ridley
rules that same most sacred word of God prescribeth to the church of Christ, submit-
whereunto I now and for ever submit myself, and all my doings. And because self to the
the matter I have now taken in hand is weighty, and ye all well know how clmrchof
imready I am to handle it accordingly, as well for lack of time, as also lack of ^'^'^'^'•
books : therefore here I protest, that 1 will publicly this day require of you,
that it may be lawful for me, concerning all mine answers, explications, and
confirmations, to add or diminish whatsoever shall seem hereafter more conve-
nient and meet for the purpose, through more sound judgment, better delibe-
ration, and more exact trial of every particular thing. Having now, by the
way of preface and protestation, s])oken these few words, I will come to the
answer of the propositions propounded unto me, and so to the most brief expli-
cation and confirmation of mine answers."
Weston : — " Reverend master doctor, concerning the lack of books, there is no
cause why you should complain. What books soever you will name, you shall
have them;' and as concerning the judgment of your answers to be had of
yourself with further deliberation, it shall, I say, be lawful for you, until
Sunday next, to add unto them what you shall think good yourself. My mind
is, that we should use short arguments, lest we should make an infinite process
of the thing."
Ridley : — " There is another thing besides, which I would gladly obtain at
your hands. I perceive that you have writers and notaries here present. By
all likelihood our disputations shall be published : I beseech you for God's sake
let me have liberty to speak my mind freely, and without interruption ; not be-
cause I have determined to protract the time with a solemn preface, but lest it
may appear that some be not satisfied. God wot I am no orator, nor have I
learned rhetoric to set colours on the matter."
Weston : — " Among this whole company, it shall be permitted you to take
two for your part."
Ridleif • — " I will choose two, if there are any here with whom I were ac-
quainted."
Weston : — " Here are two that master Cranmer had yesterday. Take them
if it please you."
Ridley : — " I am content with them ; I trust they are honest men." ^
Tlie First Proposition.
In the sacrament of the altar, by the virtue of God's word spoken of the
priest, the natural body of Christ, born of the Virgin Mary, and his natural
blood are really present under the forms of bread and wine.
(The Answer of Dr. Ridley.)
Ridley : — " In matters appertaining to God we may not speak according to xhe pro-
the sense of man, nor of the world : therefore this proposition or conclusion is position
framed after another manner of phrase or kind of speech than the Scripture •'"darlj '
useth. Again, it is very obscure and dark, by means of sundry words of doubt- terms.
ful signification. And being taken in the sense which the schoolmen teach,
and at this time the church of Rome doth defend, it is false and erroneous, and
plain contrary to the doctrine which is according to godliness."
(The Explication.)
Ridley : — " How far the diversity and newness of the phrase, in all this first
proposition, is from the phrase of the holy Scripture, and that in every part
almost, it is so plain and evident to any that is but meanly exercised in holy
writ, that I need not now (especially in this company of learned men), to sj)end
any time therein, except the same shall be required of me hereafter. jir^t
"First, there is a doubtful sense in these words 'by the virtue of God's word ;' for doubt.
(1) This promise was not kept.
(2) These two notaries were master Jewel, sometime bishop of Salisbury, and master Gilbert
Mounson.
472
DISPUTATION OK RIDLEY AT OXFORD.
Mary.
A.D.
1554.
Seennd
doubt.
Third
doubt.
Fourth
doubt.
Fifth
doubt.
The pro-
position
erroneous
after the
sense
of the
Romish
churcli.
Tran sub-
stantia-
tion not
founded
in Scrip-
ture.
Areii-
ment
it is doubtful what word of God this is ; whether it be that which is read in
the evauirehsts, or in Paul, or any other. And if it be that which is in the
evangelists, or in St. Paul, what that is. If it be in none of them, then how it
may be known to be God's word, and of such virtue that it should be able to
work so great a matter.
" Again there is a doubt of these words 'of the priest,' whether no man may
be called a priest, but he which hath authority to make a propitiatory sacrifice
for the quick and the dead ; and how it may be proved that this authority was
committed of God to any man, but to Christ alone.
" It is likewise doubted, after what order the sacrificing priest shall be, whe-
ther after the order of Aaron, or else after the order of Melchizedek. For as
far as I know, the holy Scripture doth allow no more."
Weston : — " Let this be sufficient."
Ridley : — " If we lack time at this present, there is time enough hereafter."
Weston : — " These are but evasions or starting holes : you consume the time
in vain."
Ridley : — " I cannot start far from you : I am captive and bound."
Weston: — " Fall to it, my masters."
Smith : — " That which you have spoken, may suffice at this present."
Ridley : — " Let me alone, I pray you ; for I have not much to say behind."
Westo7i: — " Go forward."
Ridley : — " Moreover, there is ambigiiity in this word ' really,' whether it be
taken as the logicians term it, ' transcendenter;' that is, most generally: and
so it may signify any manner of thing which belongeth to the body of Christ,
by any means ; after which sort we also grant Christ's body to be really in the
sacrament of the Lord's supper (as in disputation, if occasion be given shall be
declared), or whether it be taken to signify the very same thing, hiiving body,
life, and soul, which was assumed and taken of the word of God, into the unity
of person. In which sense, since the body of Christ is really in heaven, because
of the true manner of his body, it may not be said to be here in the earth.
" 'I'here is yet a further doubtfulness in these words, ' under the forms of bread
and wine,' whether the forms be there taken to signify tlie only accidental and
outward shows of bread and wine ; or therewithal the substantial natures
thereof, which are to be seen by their qualities, and perceived by exterior
senses. Now the error and falseness of the proposition after the sense of the
Roman church and schoolmen, may hereby appear, in that they affirm the
bread to be transubstantiated and changed into the flesh assumed of the word of
God, and that (as they say) by virtue of the word, which they have devised by
a certain number of word.s, and cannot be found in any of the evangelists, or in
Paul ; and so they gather that Christ's body is really contained in the sacrament
of the altar. Which position is grounded upon the foundation of the transub-
stantiation ; which foundation is monstrous, against reason, and destroyeth the
analogy or proportion of the sacraments : and therefore this proposition also,
which is builded upon this rotten foundation, is false, erroneous, and to be
counted as a detestable heresy of the sacramentaries."
Weston : — " We lese time."
Ridley : — " You shall have time enough."
Weston : — " Fall to reasoning. You shall have some other day for this
matter."
Ridley : — " I have no more to say concerning my explication. If you will
give me leave, and let me alone, I will but speak a word or two for my con-
firmation."
Weston : — " Go to ; say on."
(The Confirmation of the aforesaid Answer.)
Fes- Ridley : — " There ought no doctrine to be established in the church of
God, which dissenteth from the word of God, from the rule of faith,
and draweth with it many absurdities that cannot be avoided.
ti- " But this doctrine of the first proposition is such :
no. " Ergo, It ought not to be established and maintained in the church of
God.
" The major or first part of my argument is plain, and the minor or second
part is proved thus :
DISPUTATION OF RIDLEY AT OXFORD. 473
"This docti'ine maintaineth a real, corporal, and carnal presence of Christ's Mary.
flesh, assumed and taken of the word, to be in the sacrament of the Lord's
supper, and that not by virtue and grace only, but also by the whole essence ^'
and substance of the body and flesh of Christ. ^'*'
" But such a presence disagreeth from God's word, from the rule of faith, The real
and cannot but draw with it many absurdities : presence
" Ergo, The second part is true. agreeth
" The first part of this argument is manifest, and the second may yet further from
be confirmed thus :"- Scripture.
Weston : — " Thus you consume time, which might be better bestowed on Weston
other matters. Master opponent, I pray you to your arguments." again iu-
S7nith : — " I will here reason with you upon transubstantiation, which you et[/RiJ-
say is contrary to the rule and analogy of faith ; the contrary whereof I prove ley.
by the Scriptures and the doctors. But before I enter argumentation with you,
I demand first, whether in John vi., there be any mention made of the sacra-
ment, or of the real presence of Christ in the sacrament ?"
Ridley : — " It is against reason, that I sliould be impeached to prosecute that
which I have to speak in this assembly ; being not so long, but that it may be
comprehended in few words."
Weston: — " Let him read on."
Ridley : — " First of all, this presence is contrary to many places of the holy seven in-
Scripture. conveni-
" Secondly, it varieth from the articles of the faith come of
" Tliirdlv, it destroyeth and taketh away the institution of the Lord's supper, the real
" Fourthly, it maketh precious things common to profane and ungodly per- presence,
sons ; for it casteth that which is holy unto dogs, and pearls unto swine.
" Fifthly, it forceth men to maintain many monsiruous miracles witliout
necessity and authority of God's word.
" Sixthly, it giveth occasion to the heretics who erred concerning the two
natures in Christ, to defend their heresies thereby.
" Seventhly, it falsifieth the sayings of the godly fathers ; it falsifieth also
the catholic faith of the church, which the apostles taught, the martyrs con-
firmed, and the faithful (as one of the fathers saith) do retain and keep until
tliis day. Wherefore the second part of mine argument is true."
(The Probation of the antecedent or former part of this Argument by the parts
thereof.)
" This carnal presence is contrary to the word of God, as appeareth, thus: — Thesevr
* I tell you the truth. It is profitable for vou that I go away, for if I go not '"'^»n-
away, the Comforter shall not come unto you.'' ' Whom the heavens must re- declared
ceive until the time of restoring of all things which God hath spoken.'^ 'The by parts,
children of the bridegroom cannot mourn so long as the bridegroom is with them : l. The
but now is the time of mourning.' ^ ' But I will see you again, and your hearts ^^^^ P'^®"
shall rejoice.'* ' I will come again and take you to myself.'* ' If they shall a'^'ainst
say unto you. Behold here is Christ, or there is Christ, believe them not: for the Scrip-
wheresoever the dead carcase is, thitlier the eagles will resort.'* "^'^'
" It varieth from the articles of the faitli : ' He ascended into heaven, and 2. Against
sitteth on the right hand of God the Father, from whence (and not from any 'he arti-
other place saith St. Augustine), he shall come to judge both the quick and the f^jtij
dead.'
" It destroyeth and taketh away the institution of the Lord's supper, which 3. it de-
was commanded only to be used and continued until the Lord himself should S'troyeth
come. If, therefore, he be now really present in the body of his flesh, then must the rution of
supper cease: for a remembrance is not of a thing present, but of a thing past the Lord's
and absent. And there is a difference between remembrance and presence, supper,
and, as one of the fathers saith, ' A figure is in vain where the thing figured is
present.'
" It maketh precious things common to profane and ungodly persons, and con- fai,e't|^™"
straineth men to confess many absurdities. For it aflirmeth, that whoremongers etc.
(1) John xvi. (2) Acts iii. (.3) Matt. ix.
(4) John xvi. (5) John xiv. (6) Matt. xxiv.
474 DISPUTATION OF RIDLEY AT OXFORD.
Mary, and murderers, yea, and (as some of them hold opinion) the wicked and faith-
■ less, mice, rats, and dogs also, may receive the very real and corporal body of
A. D. the Lord, wherein the fulness of the Spirit of light and grace dwelletli : contrary
1554. to the manifest words of Christ in six places and sentences of John vi.
" It confirmeth also and maintaineth that beastly kind of cruelty of the
' Anthropophagi,' that is, the devourers of man's flesh : for it is a more cruel
thing to devour a quick man, than to slay him."'
AduZda f^^ ■ — " ^^ requireth time to speak blasphemies. Leave your blasphemies.'
Ridley : — " I had little thought to have had such reproachful words at your
hands."
Weston : — " All is quiet. Go to your arguments, master doctor."
Ridley: — " I have not many things more to say.'^
Weston : — " You utter blasphemies with a most impudent face : leave off, I
say, and get you to the argument."
5. It Ridley : — "' It forceth men to maintain many monstruous miracles, without all
maintain- ri»cessity and authority of God's word. For at the coming of this presence of
Straus""" ^^^^ body and flesh of Christ, they thrust away tlie substance of bread, and affirm
miracles that the accidents remain without any subject; and, in the stead thereof,they place
without ( heist's body without his qualities and the true manner of a body. And if the
sacrament be reserved so long until it mouldeth, and worms breed thereof, some
say that the substance of bread miraculously returneth again, and some deny it.^
Otlier some affirm, that the real body of Christ goeth down into the stomach of the
receivers, and doth there abide only so long as they shall continue to be good.
But another sort hold, that the body of Clirist is carried into heaven, so soon as
the forms of bread be bruised with the teeth. O workers of wonders ! Truly, and
most truly, I see that fulfilled in these men, whereof St. Paul prophesied, ' Be-
cause they have not received the love of the truth, that they might be saved, God
shall send them strong delusions, that they should believe lies, and be all damned
which have not believed the truth.'* This gross presence hath brought forth
that fond fantasy of concomitance, whereby is broken at this day and abrogated
the commandment of the Lord for distributing of the Lord's cup to the laity.*
6. Itglv- " It giveth occasion to heretics to maintain and defend their errors; as to
eth occa- Marcion, who said that Christ had but a phantastical body; and to Eutiches,
heretics, who wickedly confounded the two natures in Christ.
7. It fal- " Finally, it falsifieth the sayings of the godly fathers and the catholic faith
sifieth the of the church, which Vigilius, a martyr and grave writer, saith, was taught of
the'oW " ^•''^ apostles, confirmed with the blood of martyrs, and was continually main-
doctors, tained by the faithful, until his tinie. By the sayings of the fathers, I mean of
Justin, Irenaeus, Tertullian, Origen, Eusebius Emissene, Athanasius, Cyril,
Epiphanius, Jerome, Chrysostome, Augustine, Vigilius, Fulgentius, Bertram>
and other most ancient fathers. All those places, as 1 am sure I have read
making for my purpose, so am I well assured that I could show the same, if I
miglit have the use of mine own books; which I will take on me to do, even
upon the peril of my life, and loss of all that I ma}' lose in this world.
The faith " But now, my brethren, think not, because I disallow that presence which
and con- the first proposition maintaineth (as a presence which I take to be forged, phan-
R^dley i'n tastical, and, beside the authority of God's word, perniciously bi'ought into the
affirming cluu"ch by the Romanists), that I therefore go about to take away the true pre-
the true ggnce of Christ's body in his supper rightly and duly ministered, which is
in the sa- grounded upon the word of God, and made more plain by the commentaries of
crament. the faithful fathers. They that think so of me, the Lord knowcth how far they
are deceived. And to make the same evident unto you, I will in few words
declare, what true presence of Christ's body in the sacrament of the Lord's
supper I hold and affirm, with the word of God and the ancient fathers.
St. Paul. " I say and confess with the evangelist Luke, and with the apostle Paul, that
the bread on the which thanks are given, is the body of Christ in the remem-
brance of him and his death, to be set forth perpetually of the faithful until his
coming.
(1) The " Anthropophagi," are a kind of brutish people that feed on man's flesh.
(2) All the rest that followeth was not read, because the prolocutor made post-haste to the argu-
ments, {'i) Thess. ii.
(4) By this device of concomitance, the papists imagine as much to be received under one kind
OS both.
DISPUTATION OF RIDLEY AT OXFORD. 475
" I say and confess, tlie bi'ead which we break to he the communion and Mary.
partaking of Christ's body, with the ancient and tlie faithful fathers. ■
" I say and beheve that there is not only a signification of Christ's body set ■^- ■^•
forth by the sacrament, but also that therewith is given to the godly and faith- ^^^'^-
ful the grace of Christ's body, that is, the food of life and immortality. And Cyprian.
this I hold with Cyprian.
" I say also with St. Augustine, that we eat life and we drink life ; with Augus-
Emissene, that we feel the Lord to be present in grace ; with Athanasius, that ti"«;
we receive celestial food, which cometh from above ; the property of natural seri"^'
communion, with Hilary ; the nature of flesh, and benediction which giveth life, Athana-
in bread and wine, with Cyril ; and with the same Cyril, the virtue of the very ^f-
flesh of Christ, life and grace of his body, the property of the only begotten, cyrii.
that is to say, life; as he himself in plain words expoundeth it.
" I confess also with Basil, that we receive the mystical advent and coming Basil,
of Christ, grace and the virtue of his very nature ; the sacrament of his very flesh, Ambrose,
with Ambrose ; the body by grace, witli Epiphanius; spiritual flesh, but not that nju'f''*'
which was crucified, with Jerome ; grace flowing into a sacrifice, and the grace Jerome.
of the Spirit, with Chrysostome ; grace and invisible verity, grace and society of f'liosos-
the members of Christ's body, with Augustine. etc. '
" Finally, with Bertram (who was the last of all these) I confess that Christ's Bertram,
body is in the sacrament in this respect ; namely (as he writeth), because there
is in it the Spirit of Christ, that is, the power of the woi-d of God, which not
only feedeth the soul, but also cleanseth it. Out of these I suppose it may
clearly appear unto all men, how far we are from that opinion, whereof some
go about falsely to slander us to the world, saying, we teach that the godly and
faithful should receive nothing else at the Lord's table, but a figure of the body
of Christ."
The Second Proposition.
After the consecration there remaineth no substance of bread and wme,
neither any other substance, than the substance of God and man :
(The Answer of Dr. Ridley.)
Ridley : — " The second conclusion is manifestly false, directly against the Transub-
word of God, the nature of the sacrament, and the most evident testimonies of stantia-
the godly fathers; and it is the rotten foundation of the other two conclusions ^^^^^^
propounded by you, botli of the first, and also of the third. I will not there-
fore now tarry upon any further explication of this answer, being contented
with that which is already added afore, to the answer of the first proposition."
(The First Argument for the confirmation of this Answer.)
" It is very plain by the word of God, that Christ did give bread unto his
disciples, and called it his body.
" But the substance of bread is another manner of substance than is the
substance of Christ's body, God and man :
" Therefore, the conclusion is false.
" The second part of mine argument is plain, and the first is proved thus :
Da- "That which Christ did take, on the which he gave thanks, and the
which he brake, he gave to his disciples, and called it his body.
ti- "But he took bread, gave thanks on bread, and brake bread :
si. " Ergo, The first part is true. And it is confirmed with the autliorities
of the fathers, Irenasus, Tertullian, Origen, Cyprian, Epiphanius,
Jerome, Augustine, Theodoret, Cyril, Rabanus, and Bede : whose
places I will take upon me to show most manifest in this behalf, if I
may be suffered to have my books, as my reqiiest is.
(A rule of logic for confirmation of the Argument.) AdT/nda.
" Bread is the body of Christ :
" Ergo, It is bread."
A tertio adjacente ad secundum adjacens cum verbi substantivi puracopula.^
(1) The rule of logic is this: " A propositione de tertio adjacente, ad eam quae est de secundo
cum verbo recto signiflcante existentiam, valet consequentia affirmative," etc.
476
DISPUTATION OF RIDLKY AT OXFORD.
Mary.
A.D.
1554.
The
major
proved.
The argu-
ment
holdeth.
Chrysos-
tome.
Cyprian,
The cir-
cum-
stances
and
words of
Scripture
The ana-
logy of
the sacra-
ments.
Analogy
in tliree
■ways.
(The Second Argument.)
Ba- " As the bread of the Lord's table is Christ's natural body, so is it his
mystical body.
ro- " But it is not Christ's mystical body by transubstantiation :
CO. " Ergo ; It is not his natural body by transubstantiation.
" The second part of my argument is plain, and the tii^st is proved thus : As
Christ, who is the verity, spake of the bread, ' This is my body which shall be
betrayed for you,' speaking there of his natural body : even so Paul, moved
with the same Spirit of truth, said, ' We, though we be many, yet are we all
one bread and one body, which be partakers of one bread.' "'
(The Third Argument.)
" We may no more believe bread to be transubstantiate into the body of
Christ, than the wine into his blood.
" But the wine is not transubstantiate into his blood :
" Ergo, Neither is that bread, therefore, transubstantiate into his body.^
" The first part of this argument is manifest ; and the second part is proved out
of the authority of God's word, in Matthew and Mark, ' I will not drink of the
fruit of the vine,' etc.^ Now the fruit of the vine was wine, which Christ drank
and gave to his disciples to drink. With this sentence agreeth plainly the place
of Chrysostome on Matt. xx. : as Cyprian doth also, affirming that thei-e is no
blood, if wine be not in the cup."
(The Fourth Argument.)
Ba- " The words of Christ spoken upon the cup and upon the bread, have
like effect and working.
ro- " But the words spoken upon the cup, have not virtue to transubstantiate :
CO. " Ergo, It followeth, that the words spoken upon the bread, have no such
virtue.^
'• The second part of the argument is proved ; because they would then
transubstantiate the cup, or that which is in the cup, into the new testament.
But neither of these things can be done, and very absurd it is to confess the
same."
(The Fifth Argument.)
Da- " The circumstances of the Scripture, the analogy and proportion of the
sacraments, and the testimony of the fiaithful fathers, ought to rule us
in taking the meaning of the holy Scripture touching the sacrament.
ti- " But the words of the Lord's supper, the circumstances of the Scripture,
the analogy of the saci'aments, and the sayings of the fathers, do most
effectually and plainly prove a figurative speech in the words of the
Lord's supper :
si. " Ergo, A figurative sense and meaning is specially to be received in
these words, ' This is my body.'
" The circumstances of the Scripture : ' Do this in remembrarxce of me.' * As
oft as ye shall eat of this bread, and drink of this cup, ye shall show forth the
Lord's death.' 'Let a man prove himself, and so eat of this bread, and drink of
this cup.' ' They came together to break bread ; and they continued in breaking
of bread.' ' The bread which we break, etc' ' For we being many, are all
one bread and one body, etc'
" The analogy of the sacraments is necessary : for if the sacraments had not
some similitude or likeness of the things whereof they be sacraments, they could
in no wise be sacraments. And this similitude in the sacrament of the Lord's
supper is taken three manner of ways :
"The first consisteth in nourishuig ; as ye shall read in Rabanus, Cyprian,
Augustine, Irenaeus, and, most plainly, in IJertram out of Isidore [§ 40].
" The second in the uniting and joining of many into one, as Cyprian
teacheth.
" The third is a similitude of imlike things, where, like as the bread is
turned into one body ; so we, by the right use of this sacrament, arc turned
through faith into the body of Christ.
(I) 1 Cor. X. (2) " A destructione antecedentis, ad destructionem consequentis."*
(3) Matt. xxvi. Mark xiv.
(t) Tliis argument holdeth after the same rule as did the other before.
DISPUTATION OF RIDLEY AT OXFORD. 47 i
" The sayings of the fathers declare it to be a figurative speech, &S it appear- Mar,f.
eth in Origen, Tertullian, Chrysostome/ Augustine, Ambrose, Basil, Gregory,
Nazianzen, Hilary, and, most plainly of all, in Bertram. Moreover, the say- V'.','
ings and places of all the fathers, whose names I have before recited against ^'^ '
the assertion of the first proposition, do quite overthrow transubstantiation : but The say-
of all other most evidently and plainly, Irenaeus, Origen, Cyprian, Chrysostome ^^^^f^°l_
(to Ctesarius the monk), Augustine (against Adamantus), Gelasius, Cyril, Epi- jative'
phanius, Chrysostome again (on Matthew xx.), Rabanus, Damascene, and speed).
Bertram.
" Here, right worshipful master prolocutor and ye the rest of the commis- ^"J^^'^JJ:
sioners, it may please you to understand, that I do not lean to these things only, jj^gjj°'^j°
which I have written in my former answers and confirmations, but that I have
also, for the proof of that I have spoken, whatsoever Bertram, a man learned,
of sound and upright judgment, and ever counted a catholic for these seven
hundred years until this our age, hath written. His treatise, whosoever shall
read and weigh, considering the time of the writer, his learning, godliness of
life, the allegations of the ancient fathers, and his manifold and most grounded Ridley
arguments, I cannot (doubtless) but much marvel, if he have any fear of God ^^^^^^^
at all, how he can, with good conscience, speak against him in this matter of ,o ,^5
the sacranient. This Bern am was the first that pulled me by the ear, and that J^J^^^-^j.
first brought me from the connnon error of the Romish church, and caused me the^slcra-
to search more diligently and exactly both the Scriptures and the writings of ment by
the old ecclesiastical fathers in this matter. And this I protest before the face Bertram,
of God, who knoweth I lie not in the things I now speak."
The Third Proposition.
In the mass is the lively sacrifice of the church, propitiable and available
for the sins as well of quick as of the dead
(The Answer of Dr. Ridley.)
Ridley : — " I answer to this third proposition as I did to the first : and more-
over I say, that being taken in such sense as the words seem to import, it is not
only erroneous, but withal so much to the derogation and defacing of the death
and passion of Christ, that I judge it may and ought most worthily to be
counted wicked and blasphemous against the most precious blood of our Saviour
Christ."
(The Explication.)
" Concerning the Romish mass which is used at this day, or the lively sacri-
fice thereof, propitiatory and available for the sins of the quick and the dead,
the holy Scripture hath not so much as one syllable.
" There is ambiguity also in the name of mass : what it signifieth, and whe- Doubts m
ther at this day there be any such indeed, as the ancient fathers used ; seeing ',ropo!."'*
that now there be neither catechists nor ' pcenitentes' to be sent away.^ sition.
" Again, touching these words, 'the lively sacrifice of the church,' there is a
doubt whether they are to be understood figuratively and sacramentally, for the
sacrament of the lively sacrifice (after which sort we deny it not to be in the
Lord's supper), or properly and without any figure : after the which manner
there was but one only sacrifice, and that once offered, namely, upon the altar
of the cross.
" Moreover, in these words 'as well as,' it may be doubted whether they be
spoken in mockage ; as men are wont to say in sport, of a foolish and ignonmt
person, that he is apt as well in conditions as in knowledge — being apt indeed
in neither of them both.
" There is also a doubt in the word ' propitiable,' whether it signify here,
that which taketh away sin, or that which be made available for the taking
away of sin ; that is to say, whether it is to be taken in the active or in the
])assive signification.
(1) In Opere imperfecto. [In Matth. cap. v. hom. xi. torn, vi p. 7'>6. ctlit. 18."7.1
(2) In the jirimitive church the newly instructed in t!ie faith and unworthy, vveie put away Uom
the couiniunion
478 DISPUTATION OF RIDLEY AT OXFORD.
Mary " Now the falseness of the proposition, after the meaning of the schoolmen
— and the Romish church, and impiety in that sense which the words seem to
,-■.,■ import, is this: that they, leaning to the foundation of their fond transubstan-
^^"^ tiation, would make the quick and lively body of Christ's flesh (united and knit
The false- to the Divinity) to lie hid under the accidents, and outward shows of bread and
th^^th^ . wine ; which is very false, as I have said afore : and they, building upon this
propo- foundation, do hold that the same body is offered unto God by the priest in his
sition daily massings, to put away the sins of the quick and the dead ; whereas, by the
But one^ apostle to the Hebrews it is evident, that there is but one oblation, and one true
sacrifice and lively sacrifice of the church offered upon the altar of the cross, which was,
in the jg^ ^nd shall be for ever, the propitiation for the sins of the whole world : and
where there is remission of the same, there is (saith the apostle) no more offering
for sin."
(Arguments confirming his Answer.)
Ce- " No sacrifice ought to be done, but where the priest is meet to offer the
same.i
la- " All other priests be unmeet to offer sacrifice propitiatory for sin, save
only Christ ;
rent. " Ergo, No other priests ought to sacrifice for sin, but Christ alone.
" The second part of my argiunent is thus proved.
Fe- " No honour in God's church ought to be taken where a man is not called,
as Aaron.
ri- " It is a great honour in God's church to sacrifice for sin :
son. " Ergo, No man ought to sacrifice for sin, but only they which are called.
" But only Christ is called to that honour :
" Ergo, No other priest but Christ ought to sacrifice for sin. That no man is
called to this degree of honour but Christ alone, it is evident; for there are but
two only orders of priesthood allowed in the word of God : namely, the order
of Aaron, and the order of Melchizedek.^ But now the order of Aaron is
come to an end, by reason that it was unprofitable and weak ; and of the order
of Melchizedek there is but one priest alone, even Christ the Lord, who hath
a priesthood that cannot pass to any other."
(Another Argument.)
Ba- " Tliat thing is in vain, and to no effect, where no necessity is, wherefore
it is done.
ro- " To offer up any more sacrifice propitiatory for the quick and the dead
there is no necessity, for Christ our Saviour did that fully and per-
fectly once for all :
CO. " Ergo, To do the same in the mass it is in vain."
(Another Argument.)
Fe- " After that eternal redemption is found and obtained, there needeth no
more daily offering for the same.*
ri. " But Christ coming a high bishop, etc., fotmd and obtained for us eter-
nal redemption :
o. " Ergo, 'I'here needeth now no more daily oblation for the sins of the
quick and the dead."*
(Another Argument.)
Ca- " All remission of sins cometh only by shedding of blood.
7nes- " In the mass there is no shedding of blood :
tres. " Ergo, In the mass there is no i-emission of sins : and so it followeth a'so
that there is no propitiatory sacrifice."
(Another Argument.)
" In the mass the passion of Christ is not in verity, but in a mystery repre-
senting the same : yea, even there where the Lord's supjier is duly ministered.
" But where Christ suffereth not, there is he not offered in verity : for the
(U Heh. V. (2) Ueh. vii. (3) Heh. ix.
(4) Ab una causa veritatis ad pr<xpositioni.'m hab?ntem illam causam valtt consequentia.
DTSPUTATION OF RIDLEY AT OXFORD. 479
apostle saith, ' Not that he might offer up himself often times (for then must he Manj.
have suffered often times since the beginning of the world).* Now where Cin-ist
is not offered there is no propitiatory sacrifice : A. D.
" Ergo, In the mass there is no propitiatory sacrifice : 'For Christ appeared 1554.
once, in the latter end of the world, to put sin to flight by the offering up of
himself And as it is appointed to all men that they shall once die, and then
Cometh the judgment : even so Christ was once offered to take away the sins
of many. And unto them that look for him, shall he appear again without sin
unto salvation."
(Another Argument.)
Da- " Where thei'e is any sacrifice that can make the comers thereunto
perfect, there ought men to cease from offering any more exjiiatory
and propitiatory sacrifices.
ri- " But iu the new testament there is one only sacrifice now already long
since offered, which is able to make the comers thereto perfect for ever :
i. " Ergo, In the new testament they ought to cease from offering any more
propitiatoi'y sacrifices." •"
(Sentences of the Scripture, alleged by Ridley, tending to the same end and
purpose ; out of which also may be gathered other manifest Arguments for
more confii'mation thereof)
" ' By the which will (saith the apostle) we are sanctified, by the offering up
of the body of Jesus Christ once for all.'^ And in the same place, ' But this
man, after that he had offered one sacrifice for sin, sitteth for ever at the right
hand of God,' etc. ' For with one offering hath he made perfect for ever them
that are sanctified ;' and, ' By himself hath he purged our sins.' "
" I beseech you to mark these words ' by himself,' the which, well weighed,
will without doubt cease all controversy. The apostle plainly denieth any
other sacrifice to remain for him, that treadeth under his feet the blood of the
testament, by the which he was made holy. Christ will not be crucified again,
he will not his death to be had in derision."
" * He hath reconciled us in the body of his flesh.' "'
" Mark, I beseech you ; he saith not, in the mystery of his body, but in the
body of his flesh."
" ' If any man sin, we have an advocate with the Father, Jesus Christ the
righteous, and he is the propitiation for our sins ; not for ours only, but for the
sins of the whole world.' *
" I know that all these places of the Scripture are avoided by two manner The po-
of subtle shifts : the one is by the distinction of the bloody and unbloody sacri- pisli dis-
fice, as though our unbloody sacrifice of the church were any other than the J'"'"^'""
sacrifice of praise and thanksgiving, than a commemoration, a showing-forth, bloody
and a sacramental representation of that one only bloody sacrifice, offered up *"^ ""
once for all. The other is, by depraving and wresting the sayings of the ancient crUice.^^'
fathers unto such a strange kind of sense as the fathers themselves indeed never
meant. For what the meaning of the fathers was, it is evident by that which xhe pa-
St. Augustine writeth in his epistle to Boniface, and in the eighty-third chapter pists
of his ninth book against Faustus the Manichee, besides many other places ; ™^:"'^'"
likewise by Eusebius Emissene, Cyprian, Chrysostome, Fulgentius, Bertram, criiice
and others, who do wholly concord and agree together in this unity in the Lord ; propitia-
that the redemption, once made in verity for the salvation of man, continueth [he^old^
in full effect for ever, and worketh without ceasing unto the end of the world ; doctors
that the sacrifice once offered cannot be consumed ; that the Lord's death and ^.''"^"^'t^jj
passion is as effectual, the virtue of that blood once shed, as fresh at tliis day
for the washing away of sins, as it was even the same day that it flowed out of
the blessed side of our Saviour : and finally, that the whole substance of our '''uif j'lfce
sacrifice, which is frequented of the church in the Lord's supper, consisteth in of the sa-
prayers, praise, and giving of thanks, and in remembering and showing forth crifice,
of that sacrifice once offered upon the altar of the cross ; that the same might J^ con'si"t-
continually be had in reverence by mysterj', which once only, and no more, was eth.
offered for the price of our redemption.
(!) Heb. ix. (2) Heb. x. (3) Col. i (4) 1 John ii.
480
Mary.
A.D.
1554.
Ridley
appealeth
from the
unjust
sentence
of his ad-
versaries,
to some
other
superior,
compe-
tent
judge.
Ridley,
for lack
of equal
indiffer-
ence, ap-
pealeth to
almighty
God.
DISPUTATION OF RIDLEY AT OXFORD.
" These are the things, right worshipful master prolocutor, and ye the rest
of the commissioners, which I could presently prepare to the answering of your
three aforesaid propositions, heing destitute of all help in this shortness of time,
sudden warning, and want of books : wherefore I appeal to my first protes-
tation, most humbly desiring the help of the same (as much as may be) to be
granted unto me. And because ye have lately given most unjust and cruel
sentence against me, I do here appeal (so far forth as I may) to a more indif-
ferent and just censure and judgment of some other superior, competent, and
lawful judge, and that according to the approved state of the church of England.
Hovvbeit, t confess, that I am ignorant what that is, at this present, through the
trouble and alteration of the state of the realm. But if this appeal may not be
granted to me upon earth, then do I fly (even as to my only refuge and alone
haven of health) to the sentence of the eternal judge, that is, of the almighty
God; to whose most merciful justice towards us, and most just mercifulness, I
do wholly commit myself and all my cause, nothing at all despairing of the
defence of mine Advocate and alone Saviour Jesus Christ ; to whom, with the
everlasting Father, and the Holy Spirit, the Sanctifier of us all, be now and for
ever all honour and glory, Amen."
Albeit this learned bishop was not suffered to read all that is
above prefixed before the disputations, yet because he had it then
ready, and offered it up to the prolocutor after the disputations and
sentence pronounced ; I thought here the place not unmeet to annex
the same together with the rest. Now let us hear the arguments
and answers between Dr. Smith and him.
Argu-
ment.
(Dr. Smith beginneth to oppose.)
Smith : — " You have occasioned me to go otherwise to work with you, than
I had thought to have done. Me seemed you did, in your supposition, abuse
the testimonies of Scripture concerning the ascension of Christ, to take away
his presence in the sacrament ; as though this were a strong argument to
enforce your matter withal.
" Christ did ascend into heaven : ergo, he is not in the sacrament.
" Now therefore I will go about to disprove this reason of yours.
" Christ's ascension is no let to his real presence in the sacrament : ergo,
you are deceived, whereas you do ground yourself upon those places."
Ridlerj : — " You import as though I had made a strong argument by Christ's
goino' up into heaven. But howsoever mine argument is made, you collect it
not lightly. For it doth not only stay upon his ascension, but upon his ascen-
sion and his abiding there also." '
Smith : — " Christ's going up to heaven, and his abiding there, hinder not his
real presence in the sacrament: ergo, you are deceived."
Ridley: — " Of Christ's real presence, there may be a double understanding.
If you take the real presence of Christ according to the real and corporal sub-
stance which he took of the Virgin, that presence being in heaven, cannot be
on the earth also. But, if you mean a real presence, ' secundum rem aliquam
quae ad corpus Christi pertinet ;' i. e. according to something that appertaineth to
Christ's body, certes the ascension and abiding in heaven are no let at all to
that presence. Wherefore Christ's body, after that sort, is here present to us
in the Lord's supper ; by grace I say, as Epiphanius speaketh it."
Weston : — " I will cut off from henceforth all equivocation and doubt : for
whensoever we speak of Christ's body, we mean that which he took of the
Virgin."
Ridleij : — " Christ's ascension and abiding in heaven cannot stand with his
presence."
(1) The verity of Ridley's answer touching the real heing of Christ in earth to be restrained by
his ascending and abiding in heaven, standeth upon the necessity which we call " necessitas
consecjuentis," by this demonstration.
Da- Every natural body must necessarily be continued in his peculiar and certam place.
ri- Christ's body is a natural body : .....
i. Ergo, Christ's body not to be in one certain place at once contained, it is impossible, according
to the rule. " Omnes propositiones de impossibili et de necesse jequipollent dicto dissi-
militer se habcnti, t-t modo similiter."
DISPUTATION OF RIDT.F.Y AT OXFORD. 4-Hl
Smith : — " Clirist appeared corporally and really on the earth, for all Iiis Mnr,,.
ascension and continual abode in heaven unto the day of doom : ere;o, his
ascension and abiding in heaven, is no let to his real presence in the sacra- •^- la-
ment." 1554.
Ridley : — " Master doctor, this argument is nothing worth. I do not so
straitly tie Christ up in heaven, that he may not come into the earth at his
pleasure : for when he will, he may come down from heaven, and be on the
earth, as it liketh himself. Howbeit I do affirm, that it is not possible for him
to be both in heaven and earth at one time."
Smith : — " Mark, I pray you, my masters, that be here diligentl}', what he
answereth : First he saith, that the sitting of Christ at the right hand of liis
Father, is a let to the real presence of his body in the sacrament ; and then,
afterward, he flieth from it again."
Ridley : — " I would not have you think that I do imagine or dream upon
any such manner of sitting, as these men here sit in the school."
Smith : — " Ergo, It is lawful for Christ, then, to be liere present on the earth,
when he will himself."
Ridley : — '' Yea, when he will, it is lawful indeed."
Smith : — " Ergo, He, ascending into heaven, doth not restrain his real pre-
sence in the sacrament."
Ridley : — " I do not gainsay, but that it is lawful for him to appear on the
earth when he will : but prove you that lie will." '
Smith : — " Then your answer dependeth upon the will of Christ, I perceive :
therefore I will join again with you in that short argument :
" Christ, albeit he doth alway abide in heaven after his ascension, was seen
really and corporally on earth :
" Ergo, Notwithstanding his ascension and continual sitting at the right hand
of his Father, he may be really and corporally in the sacrament."
Ridley: — " If the notaries should so record your argument as you have
framed it, you, peradventure, would be ashamed of it hereafter."
Smith : — " Christ, after his ascension, was seen really and corporally upon
the earth :
" Ergo, Notwithstanding his ascension and abiding with his Father, he may
be corporally in the sacrament."
Ridley : — " I grant the antecedent ; but I deny the consequence."
Smith : — " Do you grant the antecedent ?"
Ridley : — " Yea, I grant the antecedent. I am content to let you have so
much : because I know that there be certain ancient fathers of that opinion.
I am well content to let you use that proposition as true ; and I will frame the
argument for you.
. " He was seen on earth after his ascension : ergo," etc.
Smith : — " Naj', nay, I will frame it myself.
" Christ, after his ascension, was seen really and corporally on earth, albeit
he do abide in heaven continually :
" Ergo, Notwithstanding his ascension and continual abiding at the right
hand of the Father, he may be really and corporally on the earth."
Ridley: — " Let us first agree about the continual sitting at the right hand
of the Father."
Smith: — " Doth he so sit at the right hand of his Father, that he doth never
forsake the same ?"
Ridley : — " Nay, I do not bind Christ in heaven so straitly. I see you go Christ
about to beguile me with your equivocations. Such equivocations are to be <'a""ot ^^
distinguished. If you mean by his sitting in heaven, to reign with his Father, porailV
he may be both in heaven and also in earth. But if ye understand his sitting here, and
to be after a corporal manner of sitting, so is he always permanent in heaven, a^jo'jn^'''^
For Christ to be corporally here on earth, when corporally he is resident in heaven at
heaven, is clean contrary to the holy Scriptures, as Austin raith :' 'The body onetime.
of Christ is in heaven ; but his truth is dispersed in every place.' Now if con- Addenda.
tinually he abide in heaven after the manner of his corporal presence, then his
(1) Christ's abode in heaven is no let for him to appear on earth when he will : but whether he
will, that must lie proved. Afrain, it is one thing to appear on earth, another still in the sacra-
ment, aud to be present the same time with his body in heaven, when he is bodily present in
earrh.
(2) " Corpus Christi est in coelo, sed Veritas ejus ubique diffusa est."
VOL. VI. I I
482
DISPUTATION OF RIDLEY AT OXFORD.
Mary.
A.D.
1554.
Argu-
ment.
Answer.
Answer to
Chrysos-
tome.
Sacrifice,
why it is
called
How one
Christ is
offered in
many
places at
once.
perpetual abiding there, stoppeth or letteth that the same corporal presence of
him cannot be in the sacrament."
Smith : — " In Acts iii. we read, that Christ shall sit perpetually at the right
hand of God, mito the consummation of tlie world."
Weston : — " I perceive you are come here to this issue, whether the body of
Christ may be together both in earth and in heaven. I will tell you that
Christ, in very deed, is both in earth and in heaven together, and at one time,
both one and the same natural Christ, after the verity and substance of his
very body : ergo," etc. : —
Ridleij : — " I deny the antecedent."
Weston : — " I prove it by two witnesses : First by Chrysostome :' ' Do we
not offer evei-y day ? we do so indeed ; but doing it for the remembrance of his
death. And this offering is one, and not many. And how is it one, and not
many, which was once offered in the holy place? This sacrifice is a pattern of that :
the selfsame we always offer ; not now as offering one lamb to-day, and another
to-morrow, but always one and the same lamb. Wherefore here is but one
sacrifice ; for else by this means, seeing there be many sacrifices in many
places, be there many Christs. Not so, but one Christ in all places, both per-
fect here and perfect there, one only body.' Now thus I argue :
" We offer one thing at all times.
" There is one Christ in all places, both here complete, and there com-
plete.
" Ergo, By Chrysostome, there is one body both in heaven and earth."
Ridley : — " I remember the place well. These things make nothing against
me."
Weston : — " One Christ is in all places ; here full and there full."
Ridley : — "One Christ is in all places; but not one body in all places."
Weston : — " One body, saith Chrysostome."
Ridley : — " But not after the manner of bodily substance he is in all places,
nor by circumscription of place. For ' hie' and ' illic,' ' here' and ' there,' in
Chrysostome do assign no place ; as Augustine saith,'- ' The Lord is above, but
the truth of the Lord is in all places.' "
Westoti : — " You cannot so escape. He saith not the verity of Christ is one ;
but one Christ is in all places, both here and there."
Ridley : — " One sacrifice is in all places, because of the unity of him whom
the sacrifice doth signify: not that the sacrifices be all one and the same."
Weston: — " Ergo, By j^om' saying it is not Christ, but the sacrifice of Christ.
But Chrysostome saith, 'One body and one Christ is there;' and not one
sacrifice."
Ridley : — " I say, that both Christ and the sacrifice of Christ are thei-e : Christ
by his spirit, grace, and verity ; the sacrifice by signification. Thus I grant ^ with
Chrysostome, that there is one host or sacrifice, and not many. And this om-
host is called one, by reason of the unity of that one, which one only all our
hosts do represent. That only host was never other but that which was once
offered on the altar of the cross, of which host all our hosts are but sacramental
examples.
" And whereas you allege out of Chrysostome, that Christ is offered in many
places at once (both here full Christ, and there full Christ), I grant it to be
true ; that is, that Christ is offered in many places at once, in a mystery and
sacramentally, and that he is full Christ in all those places ; but not after the
corporal substance of our flesh which he took, but after the benediction which
giveth life ; and he is given to the godly receivers in bread and wine, as Cyril
speaketh. Concerning the oblation of Christ, whereof Chrysostome here speak-
eth, he himself doth clearly show what he meaneth thereby, in saying by the
way of correction, ' We always do the selfsame, howbeit by the recordation or
remembrance of his sacrifice.' "
(1) " Nonnfe per singulos dies ofterimus? Offerimusquidem, sad recordationem facientes mortis
ejus. Et una est haec hostia, non multte. Et qiiomodo una, et non niulta;, quae semel oblata est
in sancto sanctorum? Hoc autem sacrilicium exemplar est illius; id ipsum semper offerimus,
nee nunc quidem alium agnum, crastina alium, sed semper eundem ipsum. Proinde unum est hoc
saciificium ; alioquihac raticme, quoniamin multis locisoffertur, raulti Christi sunt? Nequaquani,
sed unus ubi(|ue est L'hristus; et hie plenus existens, et illic plenus, uiuun corpus." Chrys.
Horn. 17, ad Hebrieos. [§ 3, torn. xii. p. 241.]
(2) "Sursum est Dominus, sed ubique est Veritas Dommi."
(3) Out of Ridley's own writing.
DISPUTATION OF RIDLEY AT OXFOHD. 483
Weston: — "The second witness is Bernard, in a sermon tliat lie made of ji/«ry.
the supper of the Lord, who saith -.^ ' How cometli tliis to us, most gentle Jesus,
that we, silly worms, creeping on the face of the earth ; that we, I say, which ^- ^•
are but dust and ashes, may deserve to have thee present in our hands, and ^-'^^'i-
before our eyes, who, both together, full and whole, dost sit at the right hand Beniard.
of the Father; and who also, in the moment of one hour, from the rising of the
sun to the going down of the same, art present, one and the selfsame, in many
and divers places?"
R'ldleij : — " These words of Bernard make for you nothing at all. But I The time
know that Bernard was in such a time, that in this matter he may worthily be °^^'^^-
suspected. He hath many good and fruitful sayings; as also in the same afore- "^"^ '
said place by you alleged : but yet he followed in an age, when the doctrine of
the holy supper was sore perverted. Notwithstanding yet I will so expound Bernard
him, rather than reject him, that he shall make nothing for you at all. He ■'^'''"'^jf-
saith, that we have Christ in a mystery, in a sacrament, under a veil or cover ; fha" re-
but hereafter, shall have him without veil or cover. In the mean time here jected.
now he saith, that the verity of Christ is everywhere : the verity of Christ is
both here and there, and in all places."
Weston : — " What do you call verity ? He saith not the verity of Christ, but
the verity of the body of Christ."
Ridley : — "The verity of the body of Christ is the true faith of the body of Theveri-
Chnst: after that verity he is with them which truly believe upon him." |^' °[^^\^
Weston ;— " Chi'ist is one and the same in divers places. I urge these words ciirist.
'in diversis locis,' ' in divers places ;' and yet I am not satisfied."
Smith : — " Christ was seen really and corporally on the earth after his ascen-
sion, and continually sitting at the i-ight hand of the Father: ergo, the ascension
and perpetual sitting in heaven hinder nothing, but that he may be really and
corporally in the sacrament."
Bidley : — " If by perpetual sitting you mean the residence of his body in
heaven, your reason containeth manifest contradiction."
Smith : — " These two have no contradiction in them at all, both to sit con-
tinually at his Father's right hand, and also to be seen here really in earth after
his ascension. First, you will give me, that Christ sitteth in heaven at the
right hand of his Father : for so it is written," ' Heaven must needs receive him,
unto the time of the restoring of all,' etc. Secondly, he was also seen of Paul
here corporally on earth. Wherefore these two do import, as ye see, no con-
tradiction."
lUdley: — "What letteth but that Christ, if it please him, and when it To be here
pleaseth him, may be in heaven and in earth, and appear to whom he will? and not
and yet, notwithstanding, you have not yet proved that he will so do. And porteth
though Christ continually shall be resident in heaven unto the judgment, yet contradie.
there may be some intermission, that notwithstanding. But this controversy, *'"" ""'"^s
as I said, is amongst all the ancient doctors and writers. And that Christ hath sundry
been here seen, that they grant all : but whether then he being in earth or in times.
heaven, that is doubtful."
Smith : — " I will prove that he would appear in earth. He so would, and
also did appear here in earth after his ascension : ergo," etc.
Ridley : — " He appeared, I grant; but how he appeared, whether then being
in heaven or in earth, that is uncertain. So he appeared to Stephen, being
then corporally sitting in heaven. For, speaking after the true manner of
man's body, when he is in heaven, he is not the same time in earth ; and when
he is in earth, he is not the same time corporally in heaven."
Smith : — " Christ hath been both in heaven and in earth all at one time :
ergo, you are deceived in denying that."
Ridley : — " I do not utterly deny Christ here to have been seen in earth. Of
uncertain things I speak uncertainly."
Smith: — "He was seen of Paul, as being born before his time, after his
ascending up to heaven.^
" But his vision was a corporal vision :
(1) " Unde hoc nobis, piissime Jesu, ut nos vermiculi, reptantes super faciem terrse, nos, iiiquam,
qui pulvis et cinis sumus, te pr;rsentem habere mereamur prie nianibus, pra; oculis, qui totus et
integer sedes ad dextram Patris, qui etiam unius horas momento, ab ortu solis usque ad occasuir,
ab aquilone usque ad austrum preesto es, unus in multis, idem in diversis locis?"
(2) Acta V. (3) 1 Cor. xv.
I I 2
484
Man/.
A.D.
1551.
Whether
Paul saw
Christ in
heaven or
in earth ;
all is one
to prove
his resur-
rection.
Petitio
principii.
Addenda
Argu-
ment.
Answer.
Argu-
ment.
Linus.
Ambro-
sius.
Abdias.
DISPUTATION OF RIDLEY AT OXFORD.
" Ergo, He was seen corporally upon the earth after his ascending into
heaven. "1
Ridley : — " He was seen really and corporally indeed : but whether being in
heaven or earth, is a doubt : and of doubtful things we must judge doubtfully.
Howbeit you must prove, that he was in heaven at the same time when he was
corporally on earth."
Smith : — " I would know of you, whether this vision may enforce the resur-
rection of Christ."
Ridley : — " I account this a sound and firm argument to prove the resur-
rection. But whether they saw him in heaven or in earth, I am in doubt : and
to say the truth, it maketh no great matter. Both ways the argument is of like
streno'th : for whether he were seen in heaven, or whether he were seen on
earth, either of both maketh sufficiently for the matter. Certain it is, he rose
again : for he could not have been seen, imless he had risen again."
Smith : — " Paul saw him as he was here conversant on earth, and not out of
heaven, as you affirm."
Ridley : — " You run to the beginning again : that you take for granted, which
you should have proved."
Smith : — " You make delays for the nonce."
Ridley .- — " Say not so, I pray you. Those that hear us be learned : they can
tell both what you oppose, and what I answer well enough, I warrant you."
Tresham : — " He was seen after such sort, as that he might be heard : ergo,
he was corporally on the earth; or else how could he be heard?"
Ridley : — " He that found the means for Stephen to behold him in heaven, even
he could bring to pass well enough, that Paul might hear him out of heaven."
Da- Smith : — " As others saw him, so Paul saw him.
ti- " Other did see him visibly and corporally on earth :
si. " Ergo, Paul saw him visibly and corporally on earth."
Ridley .- — " I grant he was seen visibly and corporally : but yet have you not
proved that he was seen in earth."
Smith : — " He was seen of him as of others.
" But he was seen of others being on earth, and appeared visibly to them on earth:
" Ergo, He was seen of Paul on earth."
Ridley: — "Your controversy is about 'existens in terra,' that is, being on
earth: If 'existere,' 'to be,' be refeiTcd as unto the place, I deny that Christ
after that sort was on earth. But if it be referred as to the verity of the body,
then I grant it. Moreover I say, that Christ was seen of men in earth after his
ascension, it is certain : for he was seen of Stephen ; he was seen also of Paul.
But whether he descended unto the earth, or whether he, being in heaven, did
reveal or manifest himself to Paul, when Paul was rapt into the third heaven,
I know that some contend about it . and the Scripture, as far as I have read or
heard, doth not determine it. Wherefore we cannot but judge uncertainly of
those things which be uncertain."
Smith : — " We have Egesippus and Linus against you, which testify, that
Christ appeared corporally on the earth to Peter after his ascension,- Peter,
overcome with the requests and mournings of the people, which desired him to
get him out of the city because of Nero's lying in wait for him, began without
company to convey himself away from thence : and when he was come to the
gate, he seeth Christ come to meet him, and worshipping him, he said, ' Master,
whither walk you?' Christ answered, ' I am come again to be crucified.' Linus,
writing of the passion of Peter, hath the selfsame story. St. Ambrose hath the
same hkewise, and also Abdias, scholar to the apostles, which saw Christ before
his ascending into heaven. With what face, therefore, dare you affirm it to be
a thing uncertain, which these men do manifestly witness to have been done ?"
Ridley : — " I said before, that the doctors in that matter did vary."
Srnith : — " Do you think this story is not certain, being approved by so
ancient and probable authority?"
Ridley : — " I do so think, because I take and esteem not their words for the
words of Scripture. And though I did grant you that story to be certain, yet
it maketh not against me."
Smith ;— " Sucli things as be certain, and approved of them, you do reject as
things uncertain."
(1) This argument holdeth rather "materia" than " ratione forma."
(2) Lib. iii. cap. 3.
DISPUTATION OF RIDLEY AT OXFORD. 485
Ridley : — " The story of Linus is not of so great authority ; although I am Mary-
not ignorant that Eusebius so writeth also, in the Story of the Church.' And
yet I account not these men's reports so sure as the canonical Scriptures. __ •
Albeit if, at any time, he had to any man appeared here on the earth after his ^^^'^-
ascension, that doth not disprove my saying. For I go not about to tie Christ xhecredit
up in fetters (as some do untruly report of us) ; but that he may be seen upon of Linus's
the earth according to his divine pleasure, whensoever it liketh him. But we *""^s"„
affirm, that it is contrary to the nature of his manhood, and the true manner of ^pp'ndix,
his body, that he should be together and at one instant both in heaven and
earth, according to his corporal substance. And the perpetual sitting at the
right hand of the Father, may, I grant, be taken for the stability of Christ's
kingdom, and his continual or everlasting equality with his Father in the glory
of heaven."
Smith : — " Now, whereas you boast that your faith is the very faith of the
ancient church, I will show here that it is not so, but that it doth directly strive
against the faith of the old fathers : I will bring in Chrysostome for this point.^ Chrysos-
' Eliseus received the mantle, as a right great inheritance : for it was indeed a toro^-
right excellent inheritance, and more precious than any gold beside. And the
same was a double Elias : he was both Elias above, and Elias beneath. I know
well you think that just man to be happy, and you would gladly be, every one
of you, as he is. What will you then say, if I shall declare unto you a certain
other thing, which all we that are endued with these holy mysteries do receive
much more than that? Elias indeed left his mantle to his scholar: but the Son
of God ascending did leave here his flesh unto us. Elias left it, jiutting off the
same : but Christ both left it to us, and ascended also to heaven, having it
with him."
Ridley : — " I grant that Christ did both ; that is, both took up his flesh with
him ascending up, and also did leave the same behind him with us, but after a
divers manner and respect. For he took his flesh with him, after the true and
corporal substance of his body and flesh : again, he left the same in mystery
to the faithful in the supper, to be received after a spiritual communication, and
by grace. Neither is the same received in the supper only, but also at other
times, by hearing the gospel, and by faith. For, the 'bread,' which we break,
is the communication of the body of Christ : and generally, ' Unless ye eat the
flesh of the Son of man, and drink his blood, ye shall have no life in you.'"'
Smith : — " Chrysostome saith : * ' O miracle, O good will of God ! He that
sittetli above, at the sacrifice time, is contained in the hands of men.' Or else
as others have translated it, thus : ' O miracle, O the gentleness of God ! he
that sitteth above with the Father, is handled with the hands of all men at the
very same moment of time, and doth himself deliver himself to them that are
desirous to take him and embrace him.'"
Ridley : — " He that sitteth there, is there present in mysterj', and by grace ; and
is ho] den of the godly, such as comnumicate him, not only sacramentally with
the hand of the body, but much more wholesomely with the hand of the heart,
and by inward drinking is received : but by the sacramental signification he is
holden of all men."
Seto)i: — " Where is then the miracle, if he be only present through his grace
and mystery only ?"
Ridley: — "Yes, there is a miracle, good sir: Christ is not idle in his sacra- The mi-
ments Is not the miracle great, trow you, when bread, which is wont to sus- ^j"^''^ '"
tain the body, bccometh food to the soul ? He that understandeth not that niemr
miracle, he understandeth not the force of that mystery. God grant we may wherein,
every one of us understand his truth, and obey the same."
(1) This addition is taken out of the copy of Ridley's own writing.
(2) "Tanquam maximam hcereditateni, Elisaeus melotem suscepit. Etenim verfe maxima fuit
htereditas, onini auro pretiosior : et erat duplex Helias ille : et erat sursum Helias, et deorsum
Helias Novi quod justum ilium beatuni putatis, et velletis quisque esse ut ille. Uuid igitur. si
vobis demonstravero quid aliud, quod illo multo majus omnes sacris raysteriis inibuti recipimus I
Helias quidem melotem discipulo reliquit : Filius autem Dei ascendens suam nobis carnem dimisit.
Sed Helias quidem exutus : Christus autem et nobis reliquit, et ipsam habens ascendit." Horn. 2,
ad populum Antiochenuni. [§ 'J, p. 40, torn. ii. Paris, 1834. — Ed.]
(3) Here, at this answer, great cartfulls of taunting, spiteful, and reproachful words were cast
upon this good bishop.
(4) "Omiraculum, O Dei benevolent iam ! Qui sursum scdet tempore sacriticii, hominum nianibus
continetur." Or, as others have translated it, "O miraculum, O Dei benignitateni ! Qui cum
patre sursum, sedet, in illo ipso teniporis articulo, omnium manibus pcrtractatur, ac se ipse tradit
volentibus ipsum accii>ere et complecti !" Chrysost. de Dignitate Sacerdotii, lib. iii. [cap. iv.— Ed.]
486 DISPUTATION OF RIDLEY AT OXFORD.'
Mary. Smith: — •" Chrvsostome calleth it a miracle, that Christ sitteth at the right
hand of God in heaven, and at the same time is held in the hands of men. —
A. V). j^qj. ^Jjjjj. ]^g jj^ handled with tlie hands of men — only in a mystery, and is with
_,z2L^ them through grace. Therefore while you deny that, you are altogether
deceived, and stray far from the truth."
Harpsfeld : — " The former place of Chrysostome is not to he let slip. Let
me, before I begin, ask this one question of you. Is it not a great matter that
Elias left his cloak or mantle, and the gift of prophecy to his scholar ?"
liidley : — " Yes, surely ; it is a great matter."
Harpsfield : — " Did not Elias then leave great grace ?"
Ridley : — " He did so."
Harpsfield : — " But Christ left a far greater grace than Elias: for he could
not both leave his cloak and take it with him ; Christ doth both in his flesh."
How Ridley : — " I am well content to grant, that Christ left much greater things
Christ ^Q yg []jgjj Elias to Eliseus, albeit he be said to have left his double spirit with
his b(.(iy, lii'Ti : for that the strength and grace of the body of Christ, which Christ,
and left it ascending up here, left with us, is the only salvation and life of all them who
The^ "^ shall be saved : which life CInust hath here left unto us, to be received by faith
piirase of through the hearing of the word, and the right administration of the sacra-
Chrysos- n^ents. This virtue and grace Chrysostome, after the phrase and manner of
sidered. John the evangelist, calleth Christ's flesh."
Ilarpsjield : — " But Christ performed a greater matter. He carried up, and
left behind. You understand not the comparison. The comparison is in this.
That Elias left his mantle, and carried it not with him : Christ left his flesh
behind him, and carried it with him also." i
Ridley : — " True it is, and I myself did affirm no less before. Now where
you seem to speak many things, indeed you bi'ing no new things at all. Let
there be a comparison between grace and grace ; then Christ gave the far
greater grace, when he did insert or graft us into his flesh."
IlarpKfield : — " If you will give me leave, I will ask you this question : If
Chrysostome would have meant so, that Christ left his body in the eucharist,
what plainer words think you, or more evident could he have used than these?"
Ridley : — " These things be not of so great force as they bear a great show
outwardly. He might also have used grosser words if he had listed to have
uttered his mind so grossly : for he was an eloquent man. Now he speaketh
after the manner of other doctors, which of mystical matters speak mystically,
and of sacraments sacramentally."
Harpsfield : — " The comparison lieth in this : That which was impossible to
Elias, is possible with Christ."
Ridley : — " 1 grant it was possible to Christ, which was to the other impos-
sible. Elias left his cloak : Christ both left his flesh and took it with him."
Harpsfield : — " Elias left behind him, and could not take with him; Christ
both left behind him, and also took with him : except you will say the compari-
son here made to be nothing.'
Harps- Ridley: — 'He took up his flesh with him to heaven, and left here the
field an- communion of his flesh in earth."
s-i\ere . Weslun: — " You understand in the first place his flesh for very true flesh ;
and in the second place for grace, and communion of his flesh ; and why do
you not understand it in the second place also, for his true flesh ? 1 will make
it evident how blockish and gross your answer is."-
Ridley .- — " These be taunts and reproaches, not beseeming, as I think, the
modesty of this school."
Weston : — " Elias left his cloak to his disciple : but the Son of God, going up
to heaven, left his flesh. But Elias certainly left his cloak behind, and Christ
likewise his flesli ; and yet, ascending, he carried the same with him too. By
wliich words we make this reason :
" Christ left his flesh to his disciples, and yet, for all that, he took the same
up with him :
" Ergo, He is present here with us."
(1) Comparison between Elias's mantle and Christ's flesh : Elias took his mantle, and left neither
mantle nor sacrament of his mantle behind him. Christ took his flesh, and left a sacrament of his
flesh, wliieli was more than Elias did : and yet the said Elias afterward cast down his mantle.
{'?.\ "Quam sit stupuia et crassa responsio tua."
DISPUTATION OF RIDLEY AT OXFORD. 481
Here Dr. Weston, crying to tlie people, said unto them, " Master doctor an- Mary.
swereth it after this fashion : ' He carried his flesh into heaven, and he left
here the communion of his flesh behind.' Assm-edly the answer is too un- A.D.
learned." \b'A.
Ridley : — " I am glad you speak in English. Surely, I wish that all the Wtstcm
whole world might understand your reasons and my answers:' He left his speakcth
flesh. This you understand of his flesh, and I understand the same of grace. "Jj^'j'"'
He carried his flesh into heaven, and left behind the communion of his flesh
unto us."
Weston : — " Ye judges,^ what think you of this answer 1"
Judges : — " It is ridiculous, and a very fond answer."
Ridley: — " Well, I take your words patiently, for Christ's cause."
Weston here citeth a place :' " We are sprinkled with the blood of Christ."
Ridley : — " Master doctor, it is the same blood, but yet spiritually received. How we
And indeed all the prophets were sprinkled with the same blood, but yet '^^^■
spiritually, I say, and by grace. And whatsoever they be that are not sprinkled witii
with this blood, they cannot be partakers of the everlasting salvation." Christ's
Weston : — " Here I bring Bernard unto you again : ' Even from the west "" *
unto the east, from the north unto the south, there is one and the selfsanie
Christ in many and divers places.'"*
Ridley : — " The answer is soon made, that one Christ is here and in divers Answer lu
places : for God, according to his majesty, and according to his providence, as ^^^'^"^'"'i-
St. Austin saith, is everywhere with the godly, according to his indivisible and
unspeakable grace. Or else, if ye would understand Bernard according to the
corporal pi-esence, how monstruous, or huge and giatit-like a body would you
then make Christ's body to be, whicli should reach even from north to south,
from west to east."
Weston : — " Nay, nay, you make a monstruous answer, and unlearned."
JFard :—" Before I come in with those reasons which I had purposed to Ridley
bring against you, I am minded to come again to master doctor's argument, by '^^'^^'^'y ,
which you, being brought into the briers, seemed to doubt of Christ's presence to sa
on the earth. To the proof of which matter I will bring nothing else, than that I'orth the
which was agreed upon in the catechism of the synod of London, set out not ^'hism
long ago by you."^
Ridley: — " Wete you well. Sir, before you go any further, that I did set
out no catechism."
Weston: — " Yes, vou made me subscribe to it, when you were a bishop in Weston,
your ruff"." "' Edwanl'^
Ridley : — " I compelled no man to subscribe." days, sub-
Ward : — " Yes, by the rood, you are the very author of that heresy." scnbed.
Ridley: — " I put forth no catechism."
Cole : — " Did you never consent to the setting-out of those things which you
allowed? "
Ridley: — "I grant that I saw the book; but I deny that I wrote it. I
perused it after it was made, and I noted many things for it : so I consented to
the book. I was not the author of it."**
Judges: — " The catechism is so set forth, as though the whole Convocation-
house liad agreed to it. Cranmer said yesterday, that you made it."'
Ridley : — " I think sm-ely, that he would not say so."
Wai d : — " The catechism hath this clause : ' Si visibiliter et in terra.' ' If visi-
bly and on the earth.'"
Ridley : — " I answer, that those articles were set out, I both weting and
consenting to them. Mine own hand will testify the same, and master Cran-
mer put his hand to them likewise, and gave them to others afterward. Now,
as for the place which you allege out of it, that may easily be expounded, and
without any inconvenience."
Ward: — " Christ is the power and the virtue of his Father: ergo, he was not
(I) " Reliquit nobis carnem suam." (2) But were these judges in king Edward's time?
(3) " Spargimur san{;uine Christi." (4) This he repeated in English to the people also.
(5) Here they returned again to Latin. (6) Of this catechism read before.
(7) The judges give an untrue verdict : for Dr. Cranmer, meaning by the council, spake no word
of Ridley.
488
DISPUTATION' OK KIDLEY AT OXFORD.
Mary.
A.D.
1554.
Argu-
ment of
the wis-
dom and
truth of
Christ.
Answer
to Ward's
ariru-
ment.
The
words of
Theophy-
lact (who
said not
this is a
figure of
my body)
answer-
ed.
of so little strength, that he could not bring to pass whatsoever he would
himself." i
Ridley : — " I grant."
Ward : — " Christ was the wisdom of the Father : ergo, that he spake, he
spake wisely, and so as every man might understand ; neither was it his mind
to speak one thing instead of another,"
Ridley: — " Ail this I grant."
Ward: — " Christ was likewise the very truth : ergo, he made and performed
indeed that which he intended to make. And likewise it is, that he doth neither
deceive, nor could be deceived, nor yet would go about to deceive others."
Weston: — " Hilary on Psal. cxviii. hath these words: 3 'All God's words or say-
ings are true, and neitlier idly placed, nor unprofitably, but fiery, and wonderful
fiery, without all doubtfulness of superfluous vanity ; that there may be nothing
thought to be there, wliich is not absolute and proper.' "
Ward : — " He is the truth of the Father : ergo, he can neither deceive, nor
yet be deceived ; especially, I mean, when he spake at his latter end, and made
his testament."
Ridley : — " Christ is the very truth of the Father ; and I perceive well to
what scope you drive your reason. This is but a far-fetched compass of words.
If that these words of Christ, ' This is my body,' which you mean, be rightly
understood, they are most true."
Ward : — " He took, he brake, he gave, etc. What took he ? "
Ridley : — " Bread : his body."
Ward: — " What brake he?"
Ridley: — " Bread."
Ward: — " What gave he?"
Ridley :—" Bread."
Ward: — " Gave he bread made of wheat, and material bread?"
Ridley : — " I know not whether he gave bread of wheat ; but he gave true and
material bread."
Ward : — " I will prove the contrary by Scriptures,
"He delivered to them that whicli he bade them take.
" But he bade not them take material bread, but his own body :
" Ergo, He gave not material bread, but his own body."^
Ridley . — " I deny the minor. For he bade them take his body sacra-
mentally in material bread : and after that sort it was both bread which he bade
them take, because the substance was bread, and that it was also his body;
because it was the sacrament of his body, for the sanctifying and the coming
of the Holy Ghost, which is always assistant to those mysteries which were insti-
tuted of Christ, and lawfully administered."*
Harpsjield : — " What is he that so saith, ' By the coming unto of the Holy
Spirit?' "
Ridley . — " I have Theophylact for mine author for this manner of speaking.
And here I bring him, that ye may understand that phrase not to be mine,
upon Matthew xxvi. Furthermore the said Theophylact, writing upon these
words, ' This is my body,' showeth, that the body of the Lord is bread, which
is sanctified on the altar.' "
Oglethorpe : — " That place of Theophylact maketh openly agamst you : for
he saith in that place, that Christ said not, ' This is the figure of my body, but
my body.' ' For,' saith he, ' by an unspeakable operation it is transformed,
although it seem to us to be bread.' "
Ridley : — " It is not a figure ; that is to say, ' Non tantum est figura ; ' i.e. It
is not only a figure of his body."
Weston : — " Where have you that word ' tantum,' ' only ?' "
Ridley : — " It is not in that place, but he hath it in another; and Augustine
doth so speak many times, and other doctors more."
Here Weston, repeating the words of Theophylact in English, said, " He
saith, it is no figure, and you say, it is a figure." And the same Theophylact
(1) A possibili ad esse, non valet consequentia.
(2) "Vera omnia sunt, et ne<iue otiose, neque imitiliter constituta Dei verba, sed extra omnem
ambisuitatem supertiua iuHTiitatis, ignita, et ignita vehementer, ne quid illic esse, quod non per-
fectum ac proprium bit, e.\istimetur."
(31 This argument is not formal in the second figure 4) Theophylact. in Matt. xxvi.
DISPUTATION OF RIDLEY AT OXFORD.
489
saith moreover, that the convei'sing or turning of the bread is made into the Mary.
Lord's flesli.
That which Christ gave, we do give.' A. D.
But that which he gave was not a figure of his body, but his body. 1554.
Ergo, we give no figure but liis body.
Ridley :'- — " I grant," quod he, " the bread to be converted and turned into Conver-
the flesh of Christ ; but not bv transubstantiation, but by a sacramental con- ^lon, after
, T . - ,. , , • 1 rr., 1 1 ,^ • 1 1 what sort
version or turning. 'It is transiormed, saith Iheophylact, in the same place, in the sa-
' by a mystical benediction, and by tlie accession or coming of the Holy Ghost crament.
unto the flesh of Christ.' He saith not, by expulsion or driving away the sub-
stance of bread, and by substituting or putting in its place tlie corporal sub-
stance of Christ's flesh. And whereas he saith, ' It is not a figure of the body,'
we should understand that saying, as he himself doth elsewhere add 'only,' that
is, it is no naked or bare figure only. For Christ is present in his mysteries ;
neither at any time, as Cyprian saith, doth the Divine Majesty absent himself
from the divine mysteries."
Weston : — " You put in ' only,' and that is one lie. And I tell you further :
Peter Martyr was fain to deny the autlior, because the place was so plain against
him. But mark his words, how he saith, ' It is no figure, but his flesh.'
Ridley: — " To take his words, and not his meaning, is to do injury to the
author."
Harding :^ — " No other doctor maketh more against you. For the word in Greek
is fieraaToixfi-ovTai; which is in Latin ' trans-elementatur,' that is, turned from
one element into another. And sliowing the cause why it is in form of bread,
he saith,* ' Because we are infirm, and abhor to eat tlie raw flesh, especially the
flesh of man : therefore it appeareth bread, but it is flesh.' "
Ridley ;— " That word hath not that strength which yon seem to give it. The word
You strain it overmuch, and yet it maketh not so much for your purpose. For M<;Ta<T7oi-
the same author hatli in another place, ^/xei? fUTavroixeioviieOa, that is, * We ^Wai.
are trans-elemented, or transformed and changed, into the body of Christ : ' and Theophy-
so by that word, in such meaning as you speak of, I could prove as well that pounded,
we are transformed indeed into the very body of Christ."
Ward:- — " Learned master doctor, thus you expound the place, ' Hoc est
corpus meum,' i. e. ' This is my body,' that is, a figure of my body."
Ridley : — " Although I know there be that so expound it, yet that exposition
is not full to express the whole."
Da- Ward: — " My sheep hear my voice, and follow me. Argu-
te- " But all the sheep of Christ hear his voice, ' This is my body,' without a Jhe"tVird
figure : figure.
si. " Ergo, The voice of Christ here hath no figure."
Ridley : — •" The sheep of Christ follow the voice of Christ, unless they be
seduced and deceived through ignorance."
Ward : — " But the fathers took this place for no figurative speech."
Ridley : — " Yet they do all number this place among figurative and tropical
speeches."
Ward: — "Justin Martyr, in his second Apology,^ hath thus: ov yap cJy .lustm
KOivbv &PTOV ot}5e Kowou TTOjia. ravra AajuPdvofxfV d\\' Sv TpSirov 5ta \6yov deov aap- Martyr.
(coTToiTj^tiS '\r)aovs, 6 ffajTTjp r]fjLQiv, koI aapKa Kai alfxa virfp (xan-qpias rj^ouv eirx^v, ovtois
Kal tI)v 6i' iuxijS Koyov rod Trap' avTOv euxapt(TTT]de7crav Tpo<p-^u, i^ r\s al/jLU Kal (raoKis
warci ^era^oATjr Tpf<povTai rifiwv, eKfivov rod (TapKOirotrjBevTos 'IrjcroO Kal adpKa Ka\ alfxa
eSiSdxdVH-^" f^vai."
" ' Nequevero htec pro pane potuve communi sumimus ; imoquemadmodum
verbo Dei Jesus Christus, Servator noster incarnatus, habuit pro salute nostra
carneni et sanguinem : ita per orationem illius verbi consecratum hoc alimen-
(1) This argument is without perfect mood and form, having the minor negative in the second
figure.
(2) As concerning the authority of Theophyiact, what he thought and might have spoken of that
author, Dr. Ridley did not tlien spealv, nor could conveniently (as he himself afierward declared,
reporting and writing with his own hand the disputations in the prison), because of the uproars
and clamours, which were so great, and he of so many called upon, that he could not answer as he
would, and what he thought, touching the authority of Theophylact, but answered simply to that
which is brought out of that author on this sort.
(3) This Harding sat at the table among the notaries.
(4) " Quoniam infirmi sumus, et horremus crudas carnes commedere, maxim^ hominis camem:
ideo panis quidem apparet, sed caro est." Theoph. in vi. cap. Johan.
(i) In modern Editions, Apolog. i. §66, p. 85. Venetiis, 1747. — Ed.
\
490 DISPUTATIOM OF RIDLEY AT OXFORD.
Mary, tum, quo sanguis et carnes nostrse per immutationem enutriuntur, ejusdem
incariiati carnem et sanguinem esse sumus edocti.'
A. D. ii 'pi)is place Cranmer hath corrupted. Thus it is Englished ; * For we do
^^'^^^ not take this for common bread and drink, hut like as Jesus Christ our Saviour,
incarnate by the word of God, had flesh and blood for our salvation ; even so
we be taught the food wherewith our flesh and blood is nourished by alteration,
when it is consecrated by the prayer of his word, to be the flesh and blood of
the same Jesus incarnate.'
Cranmer " Dr. ("ranmer hath thus translated it : ' Bread, water, and wine, are not to
chart;ed ]j(, taken as other common meats and drinks be, but they be ordained purposely
tianslat-" to give thanks to God, and therefore be called Eucharistia, and be called the
ill? a body and blood of Christ : and that it is lawful for none to eat and drink of
ilust^n them, but such as profess Christ, and live according to the same ; and yet the
same meat and drink is changed into our flesh and blood, and nourisheth our
bodies.' "'
Ridley : — " O good master doctor, go sincerely to work : I know that place,
and I know how it is used."
Ward here repeated the place again out of Justin, * We are taught,' etc. as
above.
Ridleij : — " O what upright dealing is this ! I have the selfsame place of
Justin here copied out. You know yourself, who are skilful in Greek, how
the words here be removed out of the right place ; and that without any just
cause." ^
Ward: — " I stand still upon mine argument. What say you?"
Ridley : — " If you will, that I should answer to Justin, then you must hear.
I have but one tongue, I cannot answer at once to you all."
Weston : — " Christ gave us his very and true flesh to be eaten :
" But he never gave it to be eaten but in his last sujjper, and in the sacra-
ment of the altar :
" Ergo, there is the very true flesh of Christ."*
Ridley : — '' If you speak of the very true flesh of Christ, after the substance
of his flesh taken in the womb of the Virgin Mary, and not by grace and spiri-
tually, I then do deny the first part of your reason. But if you understand it
of the true flesh, after grace and spiritual communication, I then grant the first
part, and deny the second. For he giveth unto us truly his flesh, to be eaten
of all that believe in him : for he is the very and true meat of the soul, where-
with we are fed unto everlasting life, according to his saying, ' My flesh is
meat indeed,' etc."
Ward ;* — " ' I have desired with my hearty desire to eat this paschal with
you.' What paschal, I pray you, desired he to eat ? If you stand in doubt,
vou have Tertullian against Marcion :^ He, therefore, protesting a great desire
to eat his paschal, (his own paschal I say, for it was not meet that he shoidd
desire any other than his own), taking bread and distributing it to his disciples,
made it his body, saying, ' This is my body.' What say you? Did he under-
stand by tliis paschal the Judaical lamb, or by that which afterward he gave in
his supper? "
Ridley: — " I suppose that the first he understood of the Judaical passover.
and afterward of the eucharist."
Argu- Ward: — " Nay then Tertullian is against you, who saith :
nient. j^f^. < pjg desired to eat his passover.
ro- ' But the Judaical passover was not his, but strange from Christ :
CO- ' Ergo, He meant not of the Judaical passover.' "
Answer. Ridleij : — " The Judaical passover was not strange from Christ, but his own .
insomuch as he is the Lord of all ; and as well the Lord of the Judaical pass-
over, as of his own supper."
(1) Read Cranmer's answer to this before. [Seep. 467.]
(2) Sumptura ex exemplari Domini Ridlei deseripto.
(3) In this arfcument if the minor be a negative, the form is false : if it be affirmative, jequipol-
leriter, the major is to be denied.
(4) •' Desiderio desidt-ravi hoc pascha manducare vobiscum."
(5) " Professus itaque se eoncupiscentia concupiscere edere pascha suum (indifrnum enim ut
alienum concupisceret Dens) acceptum panem et distributum discipulis suum corpus ilium fecit,
Hoc est corpus meum, dicendo, etc." 'Jertul. contra Marcion, lib. iv. [cap. 40.— Ed.]
DISPUTATION OF RIDLEY AT OXFORD. 491
Ward: — " What answer you tlien to TertuUian, who saith, ' He desired to Afary.
eat his own passover,' and not the Jewish passover, which stood upon words
without flesh ?" A. 1).
Ridley : — " TertuUian may here dally in sense analogical.' I know that ^554.
Cyprian hath these words:- ' He hegan then to institute the holy eucharist, but ~
botii were Christ's.'
Ward : — '• Augustine on Psalm xcvi., writing upon these words, ' Adorate
scabelkun pedum ejus;' i. e. ' Worship his footstool,' etc.': ' I ask,' saith he,
' what is the footstool of his feet ; and the Scripture telleth me. The earth is the
footstool of my feet. And so, in searching thereof, I turn myself to Christ,
because I seek him here in the earth, and find how, without impiety, the foot-
stool of his feet may be worshipped. For he took earth of earth, in that he is
flesh of earth, and because of the flesh of Mary he took flesh, and because
that in the same flesh here he walked ; and also he gave the same flesh to us,
to be eaten unto salvation. But no man eateth that flesh except he have wor-
shipped before. And so it is found, how such a footstool of the feet of the
Lord is to be worshipped, so that not only we sin not in worshipping, but also
do sin in not worshijjping the same.'
Da- " He gave to us his flesh to be eaten, the which he took of the earth, in
which also here he walked, etc.
ti- " But he never gave his flesh to be eaten, but when he gave it at his
supper, saying, ' This is my body :'
si- " Ergo, in the eucharist he gave us his flesh." *
Ridley .- — " You do allege the place of Augustine upon Psalm xcviii., where How
he saith, that Christ gave his flesh to be eaten which he took of the earth, and Christ
iii wliich here he walked; inferring hereupon that Christ never gave the same flesh to be
his flesh to be eaten, but only in the eucharist : I deny your minor ; for h« eaten, and
gave it both in the eucharist to be eaten, and also otherwise, as well in the ^^'^'^"•
word, as also upon the cross."
Smith : — " What if Augustine say, that Christ did not only give himself to
us in a figure, but gave his own very flesh indeed and really ?"
Ridley : — " I never said that Christ gave only a figure of his body ; for in-
deed he gave himself in a real connnimication, that is, he gave his flesh after a
comnuuucution of his flesh."
(Here Weston read the place of Augustine in English, and afterward said,
" Ye say Christ gave not his body, but a figure of his body."
Ridley ; — " I say not so : I say, he gave his own body verily ; but he gave
it by a real, effectual, and spiritual communication."
After this, Dr. Glyn began to reason, who (notwithstanding master Dr. ciyn,
Ridley had always taken him for his old friend) made a very contu- RMiey'.s
melious preface against him. This preface master Ridley, therefore, "^'^/"f"'*'
did the more take to heart, because it proceeded from him. Howbeit iiim of
he thought, that Dr. Glyn's mind was lo serve the turn ; for after- ^^5^)°''"
ward he came to the house wherein master Ridley was kept, and, as forghetii
far as master Ridley could call to remembrance, before Dr. Young '^' ^"'
and Dr. Oglethorpe he desired him to pardon his words. The which
master Ridley did even from the very heart ; and wished earnestly,
that God would give not only to him, but unto all others, the true
and evident knowledge of God's evangelical sincerity, that, all offences
(1) Analogical sense is that which hath a high and mystical understanding, that lieth abstruse
and profound under the external letter."
(2) " Tunc instituit quulem eucharistiam, sed utrumque erat Christi."
f3) " Qua;ro, inquit, quid sit scabellum pedum ejus ? Kt dicit mihi Scriptura, Terra scabellum
pedum meoruui. Fluctuans converto me ad Christum, quia ipsum quaere hie, et invenio quomodo
bine impietate adoretur scabellum pedum ejus. Suscepit enim de terra terram, quia caro de Terra
est, et de carne Maria? carnem accepit, et quia in ipsa carne hie ambulavit, et ipsam carneni nolds
manducandam ad salutem dedit : nemo autem illam carnem manducat nisi prius arioraveril.
Inventum est quo modo tale scabellum pedum Domini adoretur, ut non solum non peccemus
ariorando, sed peccemus non adorando ipsum," etc. August, in Psal. xcviii [Col. 1005. torn. iv.
Edit. Benedict.— Ed.
(4) If the minor of this argument (as is said before) be equipollent to affirmative, thenitcometh
next to the mood Datisi.
492
DISPUTATION OF RIDLEY AT OXFORD.
Mary, put apart, they, being perfectly and fully reconciled, might agree
"^ D and meet together in the house of the heavenly Father.
1554. Gli/Ji : — " I see that you elude or shift away all Scriptures and fathers : I will
" go to work with you after another sort: — Christ hath here his church known in
earth, of which you were once a child, although now you speak contumeliously
of the sacraments."
Ridley : — " This is a grievous contumely, that you call me a shifter-away of
the Scripture, and of the doctors. As touching the sacraments, I never yet
spake contiuueliously of them. I grant that Christ hath here his chvnch in
earth ; but that church did ever receive and acknowledge the eucharist to be a
sacrament of the body of Christ, yet not the body of Christ really, but the body
of Christ by grace."
Gii/n : — *' Then I ask this question : whether the catholic cluucli hath ever
or at any time been idolatrous V
Ridley : — " The church is the pillar and stay of the truth, that never yet hath
been idolatrous in respect of the whole ; but, peradventure, in respect of some
part thereof, which sometimes may be seduced by evil pastors, and through
ignorance "
Glyn : — " That church ever hath worshipped the flesh of Christ in the eu-
charist.
*' But the church hath never been idolatrous :
" Ergo, It hath alway judged the flesh of Christ to be in the eucharist." '
Ridley : — " And I also worship Christ in the sacrament, but not because he
is included in the sacrament : like as I worship Christ also in the Scriptures,
not because he is really included in them. Notwithstanding I say, that the
body of Christ is present in the sacrament ; but yet sacramentally and spiritually,
("according to his grace) giving life, and in that respect really, that is, according
to his benediction, giving life. Furthermore,^ I acknowledge gladly the true
body of Christ to be in the Lord's supper, in such sort as the church of Christ
(which is the spouse of Christ, and is taught of the Holy Ghost, and guided by
God's word) doth acknowledge the same. But the true church of Christ doth
acknowledge a presence of Christ's body in the Lord's supper to be communi-
cated to the godly by grace, and spiritually, as I have ofeen showed, and by a
sacramental signification ; but not by the corporal presence of the body of his
flesh."
Glyn : — " Augustine against Faustus [saith,]^ 'Some there were which thought
us, instead of bread and of the cup, to worship Ceres and Bacchus.' Upon this
place I gather, that there was an adoration of the sacrament among the fathers ;
and Erasmus,'' in an epistle to the brethren of Low Germany, saith, that the
worshipping of the sacrament was before Augustine and Cyprian."
Ridley .- — " We do handle the signs reverently : but we worship the sacra-
ment as a sacrament, not as a thing signified by the sacrament."
Glyn : — " What is the symbol or sacrament ?"
Ridley .— " Bread."
Thisj^or'i Glyn ;— " Ergo, We worship bread."
distrii- ' Ridley : — " There is a deceit in this word ' adoramus.' We worship the
guished. symbols, when reverently we handle them. We worship Christ wheresoever
...f^'j we perceive his benefits : but we understand his benefits to be greatest in the
Addenda. r o
sacrament,
Glyn : — " So I may fall down before the bench here, and worship Christ ;
and if any man ask me what I do, I may answer, I worship Christ."
Ridley : — " We adore and worship Christ in the eucharist. And if you mean
the external sacrament; I say, that also is to be worshipped as a sacrament."
Glyti: — " So was the faith of the primitive church."
Ridley: — " Would to God we would all follow the faith of that church."
Glyn : — " Think you that Christ hath now his church i"
Ridley : — " I do so."
Glyn : — " But all the church adoreth Christ verily and really in the sacra-
ment."
(1) This argument, having the minor a negative, neither is formahle in the third figure, nor doth
it ronelude rightly, but should conclude thus : ergo, to worship the flesh of Christ in the eucharist
is no idolatry. (-) Sumptuni ab autographo Ridlei manu descripto.
(3) "Nonnulli propter panem et calicem, Cererem et Bacchum nos colere existimabant," etc.
August, contra Faust, lib. xx. cap. 13. (4) Tom. ix. Operum, p. 1310. BasU. 1540.— Ed,
DISPCTATION OF RIDLEY AT OXFORD. 493
Ridley : — " You know yourself, that tlie eastern church would not acknow- Mary.
ledg-e transubstantiation ; as appeareth in the council of Florence." i
Cole : — " That is false ; for in the same they did acknowledge transubstan- ^- ^•
tiation ; although they would not entreat of that matter, for that they had not in l^^"^-
their commission so to do." '
Ridley : — " Nay, they would determine nothing of that matter, when the
article was propounded unto them."
Cole : — " It was not because they did not acknowledge the same, but because
they had no commission so to do."
Curtop : — " Reverend sir, I will prove and declare, that the body of Christ
is truly and really in the eucharist : and whereas the holy fathers, both of the
west and east church, have written both many things and no less manifest of
the same matter, yet will I bring forth only Chrysostome. The place is this:'
" That which is in the cup, is the same that Howed from the side of Christ.
" But true and pure blood did flow from the side of Christ:
" Ergo, His true and pure blood is in the cup."^
Ridley : — " It is his true blood which is in the chalice, I grant, and the same
which sprang from the side of Christ. But how '! It is blood indeed, but not
after the same manner, after which manner it sprang from his side. For here
is the blood, but by way of a sacrament. — Again I say, like as the bread of the
sacrament and of thanksgiving is called the body of Christ given for us : so the
cup of the Lord is called the blood which sprang from the side of Christ : but
that sacramental bread is called the body, because it is the sacrament of his
body. Even so likewise the cup is called the blood also, which flowed out of
Christ's side, because it is the sacrament of that blood which flowed out of his
side, instituted of the Lord himself for our singular commodity ; namely, for
our spiritual nourishment : like as baptism is ordained in water to spiritual
regeneration."
Curtop: — " The sacrament of the blood is not the blood."
Ridley : — " The sacrament of the blood is the blood ; and that is attributed
to the sacrament, which is spoken of the thing of the sacrament."
(Here Weston repeateth Curtop 's argument in English.)
Weston ;* — " That which is in the chalice, is the same which flowed out of
Christ's side.
" But there came out very blood :
" Ergo, There is veiy blood in the chalice."
Ridley : — " The blood of Christ is in the chalice indeed, but not in the real
presence but by grace, and in a sacrament."
Weston : — " That is very well. Then we have blood in the chalice."
Ridley : — " It is true ; but by grace, and in a sacrament."
(Here the people hissed at him.)
Ridley : — " O my masters ! I take this for no judgment : I will stand to
God's judgment."
Watson : — " Good sir, I have determined to have respect of the time, and to
abstain from all those things which may hinder the entrance of our discepta-
tion : and therefore first I ask this question : When Christ said in John vi. s
' He that eateth my flesh,' etc., doth he signify in those words the eatino- of his
true and natural flesh, or else of the bread and symbol ?"
Ridley : — " I understand that place of the very flesh of Christ to be eaten, § i^^. ,
but spiritually : and further I say, that the sacrament also pertaineth unto the eating of
spiritual manducation : for without the spirit to eat the sacrament, is to eat it ^^^ ^'^f^
unprofitably ; for whoso eateth not spiritually, he eateth his own con- ° "^ '
demnation."
Watson : — " I ask then, whether the eucharist be a sacrament?"
Ridley . — " The eucharist, taken for a sign or symbol, is a sacrament."
(1) This council of Florence was but of late years, in the time of the council of Basil. [It com-
menced its sittings at Florence in 1439, and continued them to 1442.— Ed.]
(2) Chrys. in cap. 10. Cor. 1. Horn. 24.
(3) The major should be thus: Whatsoever did flow from the side of Christ is in the cup, etc. :
or else the argument being in the second figure is athmiative, and false.
(4) This argument concludeth not directly, and, being in tlie second figure affirmative, it is not
formal. (5) " Qui manducat carnem meam."
494
DISPUTATION OF UIDLEY AT OXFORD.
Mary.
A.D.
Sacra-
ment de-
fined.
Argu-
ment
Sacra-
ments
have a
promise
of grace
annexed,
not abso-
lutely,but
instru-
mentally.
Watson : — " Is it instituted of God?"
Bidleij : — " It is instituted of God."
Watson : — " Where ?"
Ridleij : — " In the supper."
Watson : — " With what words is it made a sacrament?"
Ridley : — " By the words and deeds wliich Christ said and did, and com-
manded us to say and do the same."
Watson: — " It is a thing commonly received of all, that the sacraments of
the new law give grace to them that worthily receive."
Ridlefi : — " True it is, that grace is given by the sacrament ; but as by an
instnunent. The inward virtue and Christ give the grace through the sacrament."
Watson : — " What is a sacrament?"
Ridleji : — " I remember there be many definitions of a sacrament in Augus-
tine : but I will take that which seemelh most fit to this present purpose. A
sacrament is a visible sign of invisible grace."
Watson: — " Ergo, Grace is given to the receivers."
Ridley .- — " The society or conjunction with Christ througli the Holy Ghost
is grace ; and by the sacrament we are made the members of the mystical body
of Christ, for that by the sacrament the part of the body is grafted in the head."
Watson : — " But there is difference between the mystical body, and natural
body."
Ridley : — " There is, I grant you, a difference ; but the head of tliem both is
one."
Watson : — " The eucharist is a sacrament of the new testament :
" Ergo, It hath a promise of grace.
" But no promise of grace is made to bread and wine :
" Ergo, Bread and wine be not the sacraments of the new testament." '
Ridley : — " I grant that grace pertaineth to the eucharist, according to this
saying, ' The bread which we breath, is it not the communication or partaking
of the body of Christ?' And like as he that eateth and he that drinketh unwor-
thily the sacrament of the body and blood of the Lord, eateth and drinketh his
own damnation : even so he that eateth and drinketh worthily, eateth life, and
drinketh life.^ I grant also that there is no promise made to bread and wine.
But inasmuch as they are sanctified, and made the sacraments of the body and
blood of the Lord, they have a promise of grace annexed imto them ; namely,
of spiritual partaking of the body of Christ to be communicated and given, not
to the bi'ead and wine, but to them which worthily do receive the sacrament."
Watson: — " If the substance of bread and wine do remain, tlicn the society
betwixt Christ and us is promised to them that take bread and wine.
" But that society is not promised to bread and wine, but to the receivers of
the flesh and blood. ' Qui manducat,'^ etc.
" Ergo, The substance of bread and wine remaineth not."
Ridley : — " The promise undoubtedly is made to the flesh and blood, but the
same is to be received in the sacrament through faith."
Watson : — " Every sacrament hath a promise of grace annexed unto it : but
bread and wine have not a promise of grace annexed unto them :
" Ergo, The bread and wine are not sacraments."
Ridley : — " True it is, every sacrament hath grace annexed unto it instru-
mentally. But there is divers understanding of this word ' habet,' ' hath :' for
the sacrament hath not grace included in it ; but to those that receive it well, it is
turned to grace. After that manner the water in baptism hath grace promised,
and by that grace the Holy Spirit is given : not that grace is included in water,
but that grace cometh by water."
Watson : — " This promise is made to the flesh and blood of Christ ; and not
to the bread and wine :
" Ergo, The sacrament is not bread and wine, but the body and blood of
Christ."
(1) The syllogism is thus to be formed. The sacrament of the new testament hath a promise
of grace annexed : bread and wine have no promise of grace .innexed : ergo, bread and wine is no
sacrament of the new testament.
(2) No promise made to bread and wine as they be common bread and common wine: but as
they be sanctified and made sacraments of the Lord's body and blood, they are not now called
bread and wine, but have a promise annexed to them, or rather (to say the truth) annexed to the
receivers of them. (3) John vi.
DISPUTATION OF RIDLEY AT OXFORD. 495
Ridley : — " There is no promise made to him that taketh common bread and Manj.
common wine ; but to him that receiveth the sanctified bread, and bread of the
comnnmion, there is a hirge promise of grace made : neither is tlie promise given ^- ^•
to tlip symbols, but to the thing of the sacrament. But the thing of tlie sacra- ^^^'^-
ment is tlie flesh and blood."
Watson : — " Every sacrament of the new testament givcth grace, promised
of God to those that worthily receive it."
Rid/ci/ : — "This sacrament hath a promise of grace, made to those that sacra-
receive it worthily, because grace is given by it, as by an instrument ; not that ™e"ts
Christ hath transfused grace into the bread and wine." st'ru-'"'
Watson : — " But this promise which is made, is not but to those that wortiiily nients of
receive the flesh and blood ; not the bread and wine." s^ace
Ridley : — " That proposition of yours hath a divers understanding. There
is no promise made to them that receive common bread, as it were; but to those
that worthily receive the sanctified bread, there is a promise of grace made, like
as Origen doth testify."
Watson : — " Where is that promise made ?"
Ridley : — "The bread which we break, is it not a communication of the body
of Clirist?' And we being many are one bread, one body of Christ."
JVatson : — ■" What doth he mean by bread in that place?"
Ridley : — "The bread of the Lord's table, the communion of the body of
Christ."
Watson: — "Hearken what Chrysostome saith upon that place :" ' The bread
which we break, is it not the communication of Christ's body ?' Wherefore did
he not say participation ? Because he would signify some greater matter, and that
he would declare a great convenience and conjunction betwixt the same. For
we do not communicate by participation only and receiving, but also by co-
imiting; for likewise as that body is co-united to Christ, so also we, by the same
bread, are conjoined and united to him."
Ridley : — " Let Chrysostome have his manner of speaking, and his sentence. Answer
If it be true, I reject it not. But let it not be prejudicial to me, to name it true ^° ^^^'
bread.
Watson: — "'All,' saith Chrysostome,' 'which sit together at one board, do Chrysos-
communicate together of one true body. What do I call,' saith he, ' this com- *°™^ =
municating ? We are all the selfsame body. What doth bread signify? The one rays-'
body of Cln-ist What be they that receive it? The body of Christ : for many 'i*^^'
are but one body.' Chrysostome doth interpret this place against you : 'All we °'^"
be one bread and one mystical body, which do participate together one bread
of Christ.' "
Ridley: — "All we be one mystical body, which do communicate of one
Christ in bread, after the efficacy of regeneration, or quickening."
Watson : — " Of what manner of bread speaketh he ?"
Ridley : — " Of the bread of the Lord's table."
Watson : — " Is not that bread one ?"
Ridley :■ — ■'' It is one of the church being one; because one bread is set forth
upon the table : and so of one bread all together do participate, which commu-
nicate at the table of the Lord."
Watson : — " See how absurdly you speak. Do you say, all which be from
the beginning to the end of the world?"
Ridley : — ^" All, I say, which at one table together have communicated in the
mysteries might well so do. Albeit the heavenly and celestial bread is likewise
one also, whereof the sacramental bread is a mystery : the which being one, all
we together do participate."
Watson: — "A perverse answer. Which all? Mean you all christian A cavil,
men ?"
Ridley: — "I do distribute this word 'all;' for all were wont together to
communicate of the one bread divided into parts : all, I say, which were in one
congregation, and which all did connnunicate together at one table."
(1) I Cor. xii.
(2) " Panis quem frangiraus, nonne communicatio corporis Christi est? Quare non dixit partici-
patio ? Quia amplius quid significare voluit, et multam inter hac convenientiam offendere. Non
enim participatione tantum et acceptione, sed unitate communicamus. Quemadnu dum enim corpus
illudunitum est Christo, ita et nos per liunc panem unione conjungimur." C'lirv^. in 1 Cor. cap x.
(3) In I Cor. cap. x.
496 DISPUTATION OF RIDLEY AT OXFORD.
M(iry. Watson : — " What ? Do you exclude then from the body of Christ all them
■ which did not communicate, being present ?"
A. D. Fecknam : — *' But Cyprian saith,^ ' Bread which no multitude doth consume :'
^'^^^- which cannot be understood but only of the body of Christ."
Ridley : — " Also Cyprian in this place did speak of the true body of Christ,
and not of material bread."
Fecknam : — " Nay, rather he did there entreat of the sacrament in that tracta-
tion 'DeCcena Domini,' writing upon the supper of the Lord."
Ridley : — " Truth it is, and 1 grant he entreateth there of the sacrament : but,
also, he doth admix something therewithal of the spiritual manducation."
Smith : — " When the Lord saith, ' This is my body,' he useth no tropical speech:
" Ergo, You are deceived."
Ridley : — " I deny your antecedent."
Smith : — " I bring here Augustine expounding these words,^ ' He was carried
in his own hands :"■' ' How may this be understood to be done in man ? For no
man is carried in his own hands, but in the hands of other. How this maybe
understood of David after the letter, we do not find ; of Christ we find it. For
Christ was borne in his own hands, when he saith, ' This is my body :' for he
carried that same body in his own hands, etc. Augustine here did not see how
this place, after the letter, could be understood of David; because no man can
carry himself in his own hands. ' Therefore,' saith he, ' this place is to be
, understood of Christ after the letter.' For Chi-ist carried himself in his own
tine an- hands in his supper, when he gave the sacrament to his disciples, saying, 'This
swered. jg niy body.' "
Ridley : — " I deny your argument, and I explicate the same. Austin could
not find, after his own understanding, how this could be imderstood of David
after the letter. Austin goeth here from others in this exposition, but I go not
from him. But let this exposition of Austin be granted to you ; although I
know this place of Scripture be otherwise read of other men, after the verity of
the Hebrew text, and it is also otherwise to be expounded. Yet, to grant to
you this exposition of Austin, I say yet, notwithstanding, it maketh nothing
against my assertion : for Christ did bear himself in his own hands, when he
gave the sacrament of his body to be eaten of his disciples."
Smith : — " Ergo, It is true of Christ after the letter, that he was borne in his
own hands."
Ridley : — " He was borne literally, and after that letter which was spoken of
David : but not after the letter of these words, ' Hoc est corpus meum.' "
" I grant that St. Austin saith, that it is not found literally of David, that he
The place carried himself in his own hands, and that it is found of Christ. But this word
ofAugus- <ad literam,' 'literally,' you do not well refer to that which was borne, but rather
Christ it ought to be referred to him that did bear it. St. Augustine's meaning in this ;
\ras car- that it is not read anywhere in the Bible, that this carnal David, the Son of
h^'^own Jssse, did bear himself in his hands ; but of that spiritual David, that overthrew
hands "ad Goliath the devil (that is, of Christ our Saviour, the son of the Virgin), it may
literam," ^e]] jjg found literall}', that he bare himself in his own hands after a certain
rally. ^" manner, namely, in carrying the sacrament of himself. And note, that St.
Austin hath these words, ' quodani modo,' 'after a certain manner;' which
manifestly declare, how the doctor's meaning is to be taken."*
Smith : — " When then was he borne in his own hands : and after what
letter?"
Ridley: — " He was borne in the supper sacramen tally, when he said, 'This
is my body. "'5
Smith : — " Every man may bear in his own hands a figure of his body. But
Augustine denieth that David could carry himself in his hands :
" Ergo, He speaketh of no figure of his body."
(1) " Panis qnem nulla mnltitTido consumit." Cyprian de Cccna Dom.
(2) " Ferebatur in manibus suis." 1 Regum. [xxi. 13. But see Appeudox to voLv. p. SO.'.J
(3) " Hoc quomodo possit fieri in homine, quis intelligat.' Manibus enim su!s nemo portatur,
sed alienis. Quomodo iiitelligatur de David secundum literam, non ir.venimus ; de Christo autem
invenimus. Ferebatur enim Christus in manibus suis cum diceret, Hoc est corpus meum. Ferebat
enim illud corpus in manibus suis," etc. August, in Psal. xxxiii. con. 1. [Enar. 2. torn. iv. col. 214.
Edit. Benedict. Ed.] . ^^ . . ,, • v i ^
(4) " Ferebatur quodam modo in manibus suis. .\ugust i.e. Chnst was borne m his own hands
sacramentally.
(5) A figure he may bear, but not a sacrament.
DISPUTATION OF lUDLRY AT OXFORD. 497
Bidlei/ :—'■' If Austin could have found in all the Scripture, that David had Mary.
carried the sacrament of his body, then he would never have used that exposi-
tion of Christ." A;P-
Smith : — " But he did bear himself in his own hands : ioo4.
" Ergo, He did not bear a fisure only."
Ridley: — " He did bear himself, but in a sacrament: and Austin afterward
addeth, ' quodam modo,' that is, ' sacramen tally.' "
Smith : — " You understand not what Austin meant when he said, ' quodam Quodam
modo ;' for he meant, that lie did bear his very true body in that supper, not ™°'^°-
in figure and form of a body, but in form and figure of bread.
" Ergo, You are holden fast, neither are you able to escape out of this laby-
rinth."
Dr. Weston repeated this place again in English : which done, AJrnJa.
then Dr. Tresham began thus to speak, moved (as it seemed to master
Ridley) with great zeal ; and desired that he might be in the stead
of John Baptist, in converting the hearts of the fathers, and in re-
ducing the said bishop Ridley again to the mother church. Now at
the first, not knowing the person, he thought he had been some good
old man, which had the zeal of God, although not according to know-
ledge, and began to answer him with mansuetude and reverence :
but afterward he smellcd a fox under a shcep^s clothing.
Tresham : — " God Almighty grant that it may be fulfilled in me, that was Tresham
spoken by the prophet Malachi of John Baptist, ' Which may turn the hearts of ("'ayeth
tiie fathers to the children, and the liearts of the children to their fathers, that verting
you at length may be converted.' The wise man saith, ' Son, honour thy father, Ridley.
and reverence thy mother:' but you, dishonour your Father in heaven, and
pollute your motlier the holy church here on earth, while ye set nought by her."
Ridley . — '' These bye words do pollute your school."
Tresham : — " If there were an Arian which had that subtle wit that you
have, he might soon shift ofl:"the authority of the Scriptures and fathers."
lVesto?i : — " Either dispute, or else hold your peace, t pray you."
Tresham : — " I bring a place here out of the council of Lateran,i the which The de-
council, representing the imiversal cluu'ch, wherein were congregated three ?[^^y°r
hundred bishops, and seventy metropolitans, besides a great multitude of others, ran coun-
decreed that bread and wine, by the power of God's word, was transubstantiate cil alleged
into the body and blood of the Lord. Therefore whosoever saith contrary, s^bstanl
cannot be a child of the church, but a heretic." tiation.
Ridley : — " Good sir, I have heard what you have cited out of the council of
Lateran, and remember that there was a great multitude of bishops and metro-
politans, as you said: but yet you have not numbered how many abbots, priors,
and friars were in that council, who were to the number of eight hundred."'
One of the Scribes ; — " What! will you deny then the authority of that coun- Carping,
cil, for the midtitude of those priors?"
Ridley : — " No sir, not so much for that cause, as for that, especially, because
the doctrine of tliat coimcil agreed not with the word of God, as it may well
appear by the acts of that council, which was holden under Innocent the Third, ^
a man (if we believe the histories) most pernicious to the church and common-
wealth of Christ."
Tresham :-^" What! do you not receive the council of Lateran?" Where- Councilor
upon he, with certain others, cried, " Scribite, scribite," Write, write. Lateran.
Ridley: — " No sir, I receive not that council; 'scribite, et i-escribite,' write,
and write again."
Tresham : — •' Evil men do eat the natural body of Christ: ergo, the true and
natural body of Christ is on the altar."
Ridley : — " Evil men do eat the very true and natural body of Christ sacra-
mentally, and no further; as St. Augustine saith. But good men do eat the
very true body, both sacramentally, and spiritually by grace."
(1) Of this council read before. (2) Ibid. (?,) Of this Innocent the Third read before.
VOL. VI. K K
i\)'6 DISPUTATION OF UIULEV AT OXFORD.
Mtiry. TrcKham: — " I prove the contrary, by St. Augustine: ' Sicut enim Judas, cui
buccellulam Uominus tradidit, non malum accipiendo, sed male accipiendo pec-
^- ^' cavil,' etc.' ' Like as Judas, to whom the Lord gave the morsel, did offend, not
_!£__ i'^ taking a thing that was evil, but in receiving it after an evil manner,' etc.
And a little after,^ ' Because some do not eat unto salvation, it followeth not,
therefore, that it is not his body.'"
Ridley ; — " It is the body to them, that is, the sacrament of the body : and
Judas took the sacrament of the Lord to his condemnation. Austin hath dis-
tincted these tilings well in another place,^ where he saith,* ' The bread of the
Lord, the bread the Lord. P>vil men eat the bread of the Lord, but not the
bread the Lord. But good men eat both the bread of the Lord, and bread the
Lord.' "
Weston : — " Paul saith, ' the body,' and you say, the sacrament of the body." ^
Ridley: — " Paul meaneth so indeed."
Watson : — " You understand it evil concerning the sign : for the fathers say,
that evil men do eat him which descended from heaven."
The old Ridley : — " They eat him indeed, but sacramen tally. The fathers use many
rioctuis, times the sacrament for the matter of the sacrament, and all that same place
maketh against you :" and so here he cited the place.
Theophy- Westoii .— " I bring Theophylact, which saith, that Judas did taste the body
l^^'a' of the Lord.^ ' The Lord did show the cruelty of Judas, who, when he was
° rebuked, did not vmderstand, and tasted the Lord's flesh,' " etc.
Answer. Ridley : — " This phrase to divines is well known, and used of the doctors :
He tasted the flesh of the Lord, ' insensibiliter,' 'insensibly;' that is, the sacra-
ment of the Lord's flesh."
Chrysos- Weston : — " Chrysostome saith, that the same punishment remaineth to them
l"?^ri ^^' ^^^i*^^ receive the body of the Lord unworthily, as to them which crucified him."
Chrysos- Ridley : — '• That is, because they defile the Lord's body : for evil men do eat
tome ex- the body of Christ sacramen tally, but good men eat both the sacrament, and
pounded, ^j^g matter of the sacrament."
Thecoun- Watson: — " You reject the council of Lateran, because (you say) it agreeth
'il"r d^*^** not with God's word. What say you then to the council of Nice? The words
of the council be these -J ' Let us not look a-low by the ground, upon the bread
and the drink set before us, but, lifting up our mind, let us faithfully believe,
there upon that holy table to lie the Lauab of God taking away the sins of the
world, being sacrificed of the priests.' "
Ridley : — " That council was collected out of ancient fathers ; and is to me a
great authority ; for it saith,* ' that bi-ead is set upon the altar, and having our
minds lifted up, we must consider him which is in heaven.' The words of the
council make for me."
The place Wat SOU : — " ' Exaltata mente,' 'with a mind exalted:' that is, not as brute
expound- beasts at the rack or manger, having an eye only upon the thing that is set
before them,' ' The Lamb of God lieth on the table,' saith the council." '"
Ridley : — " The Lamb of God is in heaven, according to the verity of the
body: and here he is with us in a mystery, according to his power; not
corporally."
JVatson : — " But the Lamb of God lieth on the table."
Ridley : — " It is a figiu-ative speech ; for in our mind we understand him
which is in heaven."
Watson : — " But he lieth there, the Greek word is Ke?rai."
Ridley : — " He lieth there; that is, he is there present: not coi"porally, but
he lieth there by his operation."
(1) Aug. lib. V. cont. Donatlstas. cap. 8.
(2) " Quia aliquis non ad salutem manducat, non ideo non est corpus."
(3) In Joh. Evang. Tract. 59, § I, torn. iii. p. 2, col. 6(33.— Ed.
(4) " Panera Domini, et panem Duminum. Malrmanducant panem Domini, non panemDomi-
nura : boni aiitem manducant et panem Domini, et panem Dominum."
(5) This, Weston .spake in English.
(6) " Ostendit Dominus crudelitatem Judae, qui cum argueretur, non intellexit, et gustavit
carnem Domini," etc.
(7) " Ne humiliter spectemus propositum panem et potum, sed e.taitata mente fideliter credami's
jacere in ilia sacra mensa Agnum Dei tollentem peccata mundi a sacerdotibus sacriiicatum." lu
Gelasii Hist. Cone. Nicfeni Prim. lib. ii. cap. 30. Apud Labbe, torn. ii. col. 232. — Ed.
(8) " Positum esse panem in altari, et exaltata mente considerandum eum qui in coeiis est"
(9) " Agims Dei jacet in mensa."
(10) If the Lamb of God lie really upon the table, then why doth the council bid as lift up our
minds ; which ratlier should bid us let down our minds to the altar?
DISPUTATIOK OF RIDLKY AT OXFORD. 499
Watson: — " He lieth; but his operation lieth not." Martj,
Ridleij : — "You think very grossly of the sitting or lying of the celestial
Lamb on the table of the Lord : for we may not imagine any such sitting or -A- D.
lying upon the table, as the reason of man would judge : but all things are here ^5'"J'^-
to be understood spiritually. B'or that heavenly Lamb is (as I confess) on the
table ; but by a spiritual presence, by grace, and not after any corporal sub-
stance of his flesh taken of the Virgin Mary. And indeed the same canon' doth
very plainly teach, that the bread which is set on the table is material bread;
and therefore it (the canon I mean) commandeth that we should not creep on
the ground in our cogitation, to those things which are set before us ; as who
should say, what other things are they (as much as pertaineth to their true sub-
stance) tlian bread and wine ? ' But rather,' saith the canon, ' lifting up our
minds into heaven, let us consider with faith the Lamb of God, which taketh
away the sins of the world, sitting or lying upon the table.' 'For a lifted-up
faith,' saith he, * seeth him which sitteth on the right hand of God the Father,
after the true manner of a body set by grace on the Lord's table, and taking
away the sins of the world. For I think you mean not so ; as though the Lamb
did lie there prostrate with his members spread upon the table.' "
Smith ;— " I bring another place out of the council of Nice •} ' None of the Another
apostles said, this is a figure of the body of Christ : none of the reverend P^^'^^
elders said, the unbloody sacrifice of the altar to be a figure.' ^ ^^* '
" Ergo, You are deceived."
Ridley : — " This canon is not in the council of Nice ; for I have read over ApptZuz.
this council many times."
Then came in another, whom master Ridley knew not, and said: Thecoun-
" The universal church both of the Greeks and Latins, of the east and reirce^'°
of the west, have agreed in the council of Florence uniformly in the alleged.
doctrine of the sacrament ; that in the sacrament of the altar there
is the true and real body."^
Ridley : — " I deny the Greek and the east church to have agreed either in
the council at Florence, or at any time else, with the Romish church in the
doctrine of transubstantiation of bread into the body of Christ. For there was
nothing in the council of Florence,* wherein the Greeks would agree with the
Romanists ; albeit hitherto I confess it was left free for every chuixh to use, as
they were wont, leavened, or unleavened bread."
Here cried out Dr. Cole, and said, they agreed together concern-
ing transubstantiation of bread into the body of Christ. Master
Ridley said that could not be.
Here started up another unknown to master Ridley, but thought one of the
to be one of the scribes, who affirmed with him, that indeed there was ^"'^'^^•
nothing decreed concerning transubstantiation : but the council left
that, as a matter not meet nor Avorthy to disturb the peace and con-
cord of the church ; to whom master Ridley answered again, saying,
that he said the truth.
Pie : — " What say you to that council, where it is said, that the priest doth
offer an unbloody sacrifice of the body of Christ ?"
Ridley : — " I say, it is well said, if it be rightly understood."
Fie : — " But he offereth an imbloody sacrifice."
Ridley : — " It is called unbloody, and is offered after a certain manner,
v'l) Dp Consecrat. dist. 9. [Gelasii Hist. Cone. Nic. lib. ii. cap. 30.]
(2) " Nullus apostolorum dixit, hsec est figura corporis Christi : nullns venerabilium presbyte-
rorum dixit incruentum altaris sacrificiura figiiram," etc.
(3) Out of Dr. Ridley's copy.
(4) This assertion is perfectly true, although cardinal Bessarion had managed to produce a
temporary union; for his conduct in which business he was severely blamed, tlie Greek church
being uninformed of his proceedings, and having never authorized him to attempt a union. See
Kistoria concertationis Gr^c. Latinorumque de Transubstant., auct. J. R. Kieslingio ; Leipsiap,
1754, pp. 188—194; Fleuvy, Hist. Eccles. livre 108, § 135, and Labbe, tom. xiii.— Ed.
K K
.' o
500
A DISPUTATION OF LATIMER AT OXFORD.
Marij. and in a mystery, and as a representation of that bloody sacrifice ; and he dcth
■ not he, who saith Christ to be offered."
A. D. Weston : — " I, with one argument, will throw down to the ground your
''^'^'*- opinion, out of Chysoslome,' and I will teach, not only a figure, and a sign or
Weston grace only, but the very same body, which was here conversant on the earth,
playeth to be in the eucharist.
with Da- " ^^'® worship the selfsame body in the eucharist which the wise men did
vid. worship in the manger.
" But that was his natural and real body, not spiritual :
" Ergo, Tlie real body of Christ is in the eucharist. -
" Again, the same Chrysostonie saith, ' We have not here the Lord in the
manger, but on the altar. Here a woman holdeth him not in her hands, but a
priest.'."
Ridley : — " We worship, I confess, the same true Lord and Saviour of the
world, which the wise men worshipped in the manger; howbeit we do it in a
mystery ; and in the sacrament of the Lord's supper, and that in spiritual liberty,
as saith St. Augustine,^ not in carnal servitude ; that is, we do not worship
servilely the signs for the things : for that should be, as he also saith, a part of
a servile infirmity. But we behold with the eyes of faith him present after
grace, and spiritually set upon the table; and we worship him which sitteth
above, and is worshipped of the angels. For Christ is always assistant to his
mysteries, as the said Augustine saith. And the Divine Majesty, as saith
Cyprian, doth never absent itself from the divine mysteries ; but this assistance
and presence of Christ, as in baptism it is wholly spiritual, and by grace, and
not by any corporal substance of the flesh : even so it is here in the Lord's
supper, being rightly and according to the word of God duly ministered."
Weston : — " That which the woman did hold in her womb, the same thing
holdeth the priest."
Ridley : — " I grant the priest holdeth the same thing, but after another
manner. She did hold the natural body ; the priest holdeth the mystery of
the body."
(Weston repeated again his argument out of Chrysostonie in English.)
Ridley : — " 1 say that the author meant it spiritually."
Weston
bloweth
up the
triumph.
(Weston here, dissolving the disputations, had these words :* " Here you see
the stubborn, the glorious, the craft)', the imconstant mind of this man. Here
you see, this day, that the strength of the truth is without foil. Therefore I
beseech you all most earnestly to blow the morte (and he began, and they fol-
lowed) ' Verity hath the victory,' ' Verity hath the victory.' "
THE DISPUTATION HAD AT OXFORD THE 18tH DAY OF APRIL,
1554, BETWEEN MASTER HUGH LATIMER, ANSWERER,
AND MASTER SMITH AND OTHERS, OPPOSERS.*
After these disputations of bishop Ridley ended, next was brought
out master Hugh Latimer to dispute, upon Wednesday, which was
the 1 8th day of April ; which disputation began at eight of the
clock, in such form as before : but it was most in English. For
master Latimer, the answerer, alleged that he was out of use with the
Latin, and unfit for that place.
Smith of There replied unto him master Smith of Oriel college ; Dr. Cart-
Oriel col- . ^ ® ,
i.-Keoppo- Wright, master Harpsfield, and divers others, had snatches at him. and
Latimer, g^^^ 1^™ bitter tauuts. He escaped not hissings and scornful laugh-
ings, no more than they that went before him. He was very faint,
(1) Horn. 24, in 1 ad Cor.
(2) This arguiiient, after the disposition and terms, as it standeth, is not formal,
(3) Lib. iii. de Doctrina Christiana.
(4) " Videtis praelractum hominis animum, gloriosum, vafrum, inconstantem : vidctis hodie
veritatis vires inconcussas. Itaque claniate, Vicit Veritas." [See the Api)endix.J
(3) See the Harleian MSS. Ho. 422, art. 'J2.
Appen
HIS PROTESTATION IN WRITING. 501
and desired that lie miglit not long tarry. He durst not drink for fear ^fary.
of vomiting. The disputation ended before eleven of the clock. "7 y.
^Master Latimer was not suffered to read what he had (as he said) 1554!
painfully vritten : but it was exhibited up, and the prolocutor read
part thereof, and so proceeded unto the disputation.
(The Preface of Weston unto the Disputation following.)
Wesfon : — " Men and brethren ! we are come together this day (by the help
of God), to vanquish the strength of the arguments, ar.d dispersed opinions of
adversaries, against the truth of the real presence of the Lord's body in the
sacrament. And therefore, you father, if you have any thing to answer, I do
admonish you that you answer in short and few words."
Latimer : — " I pray you, good master prolocutor, do not exact that of me,
which is not in me, I have not these twenty years much used the Latin j^j^/?
tongue."
Weston : — " Take your ease, father."
Latimer : — " I thank you, sir, I am well; let me here protest my faith, for I
am not able to dispute; and afterwards do your pleasure with me."
The Protestation of Master Hugh Latimer, given up in Writiu"-
to Dr. Weston.
The conclusions whereunto I must answer are these :
The first is, that in the sacrament of the altar, by the virtue of God's word
j)ronounced by the priest, there is really present the natural bodv of
Ci)rist, conceived of the Virgin Mary, imder the kinds of the appear-
ance of bread and wine : in like manner his blood.
The second is, that after consecration there remaineth no substance of
bread and wine, nor any other substance, but the substance of God and
man.
The third is, that in the mass there is the lively sacrifice of the church
which is propitiable, as well for the sins of the quick, as of the dead.
Concerning the first conclusion, me thinketh it is set forth with certain new- The real
found terms that be obscure, and do not sound according to the speech of tlie P';f-^<'"ce
Scripture. Howbeit, howsoever I understand it, this I do answer plainly, how'it'is
though not without peril — 1 answer, 1 say, that to the right celebration of the
Lord's supper theie is no other j)resence of Christ required, than a spiritual
presence : and this presence is sufficient for a christian man, as a presence bv
which we abide in Christ, and Christ abideth in us, to the obtaining of eternal
life, if we persevere. And this same presence may be called most fitly a real
presence; that is, a presence not feigned, but a true and a faithful presence:
which thing I here rehearse, lest some sycophant or scorner should suppose me,
with the Anabaptists, to make nothing else of the sacrament, but a naked and
a bare sign. As for that which is feigned of many, concerning their corporal
presence, I, for my part, take it but for a papistical invention ; therefore th.ink
it utterly to be i-ejected.
Concerning the second conclusion, I dare be bold to say, that it hath no stay Answerto
or ground in God's word, but is a thing invented and found out by man ; and ""-■ ^''^
therefore to be taken as fond and false : and I had almost said, as the mother conciu-
and nurse of the otlier errors. It were good for my lords and masters, the siou.
transubstantiators, to take heed lest they conspire with the Nestoriaiis, for I do
not see how they can avoid it.
The third conclusion (as I do understand it) seemeth subtilely to sow sedition Answer
against the offering which Christ himself offered for us in his own pro])er \".'l^'^
person, according to that pithy place of Paul, where he saith,' " That Christ, "
his own self, hath made piu-gation of our sins." And afterward, "That he
might," saith he, "be a merciful and faithful bishop, concerning those things
which are to be done with God, for the taking-away of our sins." So tliat the
expiation or taking-away of our sins, may be thought rather to depend on this,
that Christ \\;'.s an offering bishop, than that he was offered, were it not tliat he
(1) Hell. i.
502 A DISPUTATION OF LATIMER AT OXFORD.
Mary, vvas offered of himself: and thei'efore it is needless that he should be offered
of any other. I will speak nothing of the wonderful presumption of man. to
A. U. ^3j.g to attempt this thing without a manifest vocation, specially in that it
^^^'*- tendeth to tlie overthrowing and malting fruitless (if not wholly, yet partly) of
Taking the cross of Clirist; for truly it is no base or mean thing to offer Christ. And
away of therefore worthily a man may say to my lords and masters the offerers, "By
pendetii what authority do ye this, and who gave you this authority ?" — Where ? when ? —
on the " A man cannot," saith the Baptist, " take anything except it be given him from
person of ^bove :" much less then may any man presume to usurp any honour, before he
ferer. be thereto called. Again, " If any man sin," saith St. John, " we have," saith
*'« he, — (Hot a masser or offerer at home, which can sacrifice for us at mass; but
pp"""- (I ^^g have," saith he,) " an advocate, Jesus Christ,"' which once offered himself
long ago ; of which offering the efficacy and effect is perdurable for ever, so
that it is needless to have such offerers.
What meaneth Paul, when he saith, " They that serve at the altar are par-
takers of the altar?" and so addeth, " So the Lord hath ordained, that they that
preach the gospel, shall live of the gospel." — Whereas he should have said,
Thesacri- "The Lord hath ordained, that they that sacrifice at mass, should live of their
ficing sacrificing;" that there might be a living assigned to our sacrificers now, as
priest- ^^g before Christ's coming, to the Jewish priests. For now they have nothing
changed to allege for their living, as they that be preachers have. So that it appeareth,
into a that the sacrificing priesthood is changed by God's ordinance into a preaching
priest-'"^ priesthood ; and the sacrificing priesthood should cease utterly, saving inasmuch
hood. as all christian men are sacrificing priests.
The final The supper of the Lord was instituted to provoke us to thanksgiving for the
cause why offering which the Loi-d himself did offer for us, much rather than that our
supper offerers should do there as they do. "Feed," saith Peter, " as much as ye may,
was the flock of Christ :" nay, rather, let us sacrifice as much as we may, for the
dained*"^' flock of Chi-ist. If SO be the matter be as now men make it, I can never wonder
enough, that Peter would or could forget this office of sacrificing, which, at this
Sac 'fie- ^^X' ^^ "^ such a price and estimation, that to feed is almost nothing with manj\
ing If thou cease from feeding the flock, how shalt thou be taken ? Truly, catholic
taketh enough. But if thou cease from sacrificing and massing, how will that be taken?
preach- ^^^ ^he least, I warrant thee, thou shalt be called a heretic. And whence, I
ing. pray you, come these papistical judgments? except, perchance, they think a
Prepos- yaa.x\ feedeth the flock, in sacrificing for them : and then what needeth there
tcrous . .
judgment any learned pastors ? For no man is so foolish, but soon may he learn to sacri-
ofpa;ists. fice and mass it.
Latimer Thus, lo ! I have taken the more pains to write, because I refused to dispute,
found ill consideration of my debility thereunto : that all men may know, how that I
dience have SO done not without great pains, having not any man to help me, as I have
with never before been debarred to have. Oh, sir ! you may chance to live till you
Ddnces" ^ome to this age and weakness that I am of I have spoken in my time before
than with two kings more than once, two or three hours together, without interruption ;
rustic but now, that I may speak the truth (by your leave), I could not be suffered to
declare my mind before you, no, not by the space of a quarter of an hour,
Addenda, ^ithout siiEckes, r^actcs, revilings, checks, rebukes, taunts, such as I had not
felt the like, in such an audience, all my life long.
The four ^ Surely it cannot be but a heinous offence that I have given. But what was
bone's''of '^^: Forsooth I had spoken of the four marrow-bones of" the mass; the whicli
the mass kind of speaking I never read to be a sin against the Holy Ghost. I could not
expound- be allowed to show what I meant by my metaphor; but sir, now, by your
favour, I will tell your mastership what I mean : —
The first, is " the Popish consecration," which hath been called a god's body-
making. Tlie second, is "Transubstantiation." The third, is "the Missal
oblation." The fourth, "Adoration."
These chief and principal portions, parts, and points, belonging or incident
to the mass, and most esteemed and had in price in the same, I call " the marrow-
bones of tlie mass ; " which indeed you may by force, might, and violence, intrude
in sound of words in some of the Scripture, with racking and cramping, injuring
and wronging the same : but else, indeed, plain out of the Scripture, as I am
throughly persuaded ; although in disputation I now could nothing do to persuade
(1) 1 John ii.
A DISl'UTATlOX OF LATIMER AT OXFORD. 503
the same to otliers, being both unapt to study, and also to make a show of my Mary.
former study, in such readiness as should be requisite to the same.
I have heard much talk of master doctor Weston to and fro in my time : but A.- D.
I never knew your person to my knowledge, till I came before you, as the 1554.
queen's majesty's, commissioner. I pray God send you so right judgment, as I The pride
perceive you have a great wit, the great learning, with many other qualities. God of Weston
give you grace ever well to use them, and ever to have in remembrance, that {"^'^'/^j
he thatdwellethon high, looketh on the low things on the earth; and that there obedi-
is no counsel against the Lord ; and also that this world hath been, and yet is en.ce to
a tottering world. And yet again, that though we must obey the princes, yet ^at'h hs
that hath this limitation ; namely, in the Lord. For whoso doth obey them limita-
against the Lord, they be most pernicious to them, and the greatest adversaries ''°"-
that they have ; for they so procure God's vengeance upon them, if God be only
the ruler of things.
There be some so corrupt in mind, the truth being taken from them, that they Know-
think gain to be godliness ; great learned men, and yet men of no learning, but ^^^^
of railing, and raging about questions and strife of words. I call them men of chrisUs
no learning, because they know not Chi'ist, how much else soever they know, mere ig-
And on this sort we are wont to call great learned clerks, being ignoi-ant of ""'■^"'^^•
Christ, unlearned men ; for it is nothing but plain ignorance, to know many things there
without Christ : whereas whoso knoweth Christ, the same hath knowledge ^^^ ^^''^°>
enough, although in other knowledge he be to seek. The apostle St. Paul con- pre'lence
fesseth of himself to the Corinthians, that he did know nothing but Jesus Christ ofClirist,
crucified. Many men babble many things of Christ which yet know not Chiist ; ^i^^*^^
but, pretending Christ, do craftily colour and darken his glory. " Depart from of Chr*ist.
such men," saith the apostle St. Paul to Timothy.
It is not out of the way to remember what St. Augustine saith. The place
where, I now well remember not, except it be against the epistles of Petilian :'
" Whosoever,'' saith he, " teacheth anything necessarily to be believed, which is
not contained in the Old and New Testament, the same is accursed." Oh !
beware of this curse if you be wise. I am much deceived if Basil have not
such like words : "Whatsoever," saith he, "is beside the Holy Scripture, if the
same be taught as necessarily to be believed, that is sin." Oh therefore take
heed of this sin !
There be some that speak many false things more probable, and more like to The ah-
the truth, than the truth itself. Therefore Paul giveth a watchword : " Let no surdities
man," saith he, "deceive you with probability and persuasions of words."— papists
" But what mean you," saith one, " by this talk so far ftom the matter?" Well, o])ened in
I hope, good masters, you will suffer an old man a little to play the child, and ^]^^*'"°
to speak one thing twice. O Lord God ! — you have changed the most holy Loni's
communion into a private action ; and you deny to the laity the Lord's cup, supper,
contrary to Christ's commandment. And you do blemish the annunciation of
the Lord's death till he come ; for you have changed the common prayer, called
the divine service, with the administration of the sacraments, from the vulgar
and known language, into a strange tongue, contrary to the will of the Lord
revealed in his word. God open the door of your heart, to see the things you
should see herein ! I would as fain obey my sovereign as any in this realm :
but, in these things, I can never do it with an upright conscience. God be
merciful unto us. Amen !
Weston: — " Then refuse you to dispute 1 Will you here then subscribe ?"
Latimer : — " No, good master; I pray be good to an old man. You may,
if it please God, be once old,- as I am : you may come to this age, and to this
debility."
Weston : — " Ye said, upon Saturday last, that ye could not find the mass,
nor the marrow-bones thereof in your book : hwiwe will find a mass in that book."
Latimer : — " No, good master doctor, ye cannot."
Weston: — " What find you then there?"
Latiiner : — " Forsooth, a connnunion I find there."
Weston: — " Which communion ? — the first or the last?"'
(1) Petilian was a Donatist bishop of Cirtha in Africa in the be^nning of tlie fifth age. — Ed.
(2) But God saw it good that Weston never came to this age.
(3) By this first and second communion, lie meaneth the two books of public order set forth in
king Edward's days, the one in the beginning, the other in tlie latter end of his reign.
50 i A DISPUTATION OF LATI.MKR AT OXFOUD.
Mary. Latimer : — " I find no great diversity in them ; they are one supper of the
Lord : but I like the last very well."
A.D. JFeston : — " Then the first was naught, belike."
^55^' Latimer .- — " I do not well remember wherein they differ."
Weston Weston : — " Then cake-bread and loaf-bread are all one Avith you. Ye call
cavilleth it the supper of tlie Lord, but ye are deceired in that: for they had done their
the'name ^UPP^"" before, and therefore the Scripture saith 'postquani coenatum est;' i.e.
of the 'after they had supped.' For ye know that St. Paul findeth fault with the
Lord's Corinthians, for that some of them were dronken at this supper; and ye know
supper, j^ j^^jj ^^^ j^g dronken at your communion."
Latimer: — " The first was called ' ccena Judaica,' i. e. ' The Jewish supper,'
when they did eat the paschal lamb together : the other was called ' ccena
Dominica,' i e. ' The Lord's supper.'
Weston : — " That is false ; for Chrysostome denieth that.' And St. Ambrose,
on 1 Cor. X. saith, that^ ' the mystery of the sacrament, given as they were at
supper, is not the supper of the Lord.' And Gregory Nazianzen saith the
same :^ ' Again he kept the holy feast of passover with his disciples in the
dining chamber, after the supper, and one day before his passion. But we keep
it both in the churches and houses of prayer, both before the supper, and also
after the resurrection.' And that first supper was called dydnr):* can you tell
what that is ?"
Latimer : — " I understand no Greek : yet 1 think it meaneth charity."
Weston : — " Will you have all things done that Christ did then? Why then,
must the priest be hanged on the morrow. — And where find you, I pray you,
that a woman should receive the sacrament?"
Weston Latimer : — " Will you give me leave to turn my book : I find it in 1 Cor. xi.
opposed J jj.Q^y these be his words: 'probet autem seipsum homo,' etc. — I pray you,
Rrammar. good master, what gender is ' homo V "
Aom/iap- Weston: — " Marry, the common gender."
tfpoorror '^' ^"'^ •' — " ^^ ^^ ^^ ^^^^ Greek, 6 dv6p<A>nos."
iav-rov. Harpsfield : — " It is * dvrjp,' that is, ' vir.' "
Latimer : — " It is in my book of Erasmus's translation, ' probet seipsum
homo.' "
Fecknam : — " It is ' probet seipsum ' indeed, and therefore it importeth the
masculine gender."
Latimer: — " What then? I trow when the woman touched Christ, he said,
' Quis tetigit me?' ' Scio quod aliquis me tetigit;' i.e. ' Who touched me?' ' I
know that some man touched me.' "
Weston : — " I will be at host \vith you anon. — When Christ was at his supper,
none were with him but his apostles only : ergo, he meant no woman, if you
will have his institution kept."
The apo- Latimer : — " In the twelve apostles was represented the whole church, in
sties re- which you will grant both men and women to be."
fhe^whole Weston : — " So through the whole heretically translated Bible ye never make
church, mention of priest, till ye come to the putting of Christ to death. Where find
you then that a priest or minister (a minstrel, I may call him well enough) *
should do it of necessity ?"
The name Latimer: — " A minister is a more fit name for that office; for the name of
of mini- a priest importeth a sacrifice."
tit^thTu'^*' /Fei'^OM ; — " Well, remember that ye cannot find that a woman may receive
the name by Scripture. Master opponent fall "to it."
ot priest. S>nith : — " Because I perceive that this charge is laid upon my neck to dis-
pute with you : to the end that the same may go forward after a right manner
and order, I will propose three questions, so as they are put forth unto me.
And first I ask this question of you, although the same indeed ought not to be
called in question : but such is the condition of the church, that it is always
vexed of the wicked sort. I ask, I say, whether Christ's body be really in the
sacrament ?"
(1) Chrysost. in 1 Cor. cap. 10.
(2) " Mysterium eucharistise inter cnenandum datum, non est cociia Dominica."
(3) " Rursus pasdie sacra cum discipulis in cicnaculo ac post cccnara, dicque unica ante
passionem celebrat. Nos vero ea in oiationis domibus, et ante cosnam et post resurrectionem
peragimus."
(4) 'ATaVn: so were the feasts called, wont to be given to the poor
15) Weston scorned the name of minister.
A DISPUTATION OF LATIMEU AT OXFORD. 505
Latimer : — " I trust I have obtained of master prolocutor, that no man shall Mary.
exact that thing of me, which is not in me. And I am sorry that this wor-
shipful audience should be deceived of their expectation for my sake. I have y'.rv
given up my mind in writing to master prolocutor." '
Smith: — "Whatsoever ye have given up, it shall be registered among the
acts."
Latimer: — "Disputation requireth a good memory; ' ast abolita est milii
memoria :' my memory is gone clean, and marvellously weakened, and never
the better, I wis, for the prison."
Weston : — " How long have ye been in prison ?"
Latimer: — " These three qiiarters of this year."
JVeston: — " And I was in prison six years."
Latimer : — " The more pity, sir."
JVeston : — " How long have you been of this opinion ?"
Latimer : — " It is not long, sir, that I luive been of this opinion."
Weston: — " The time hath been, when you said mass full devoutly."
Latimer :—^^ Yea, I cry God mercy heartily for it."'
Weston: — " Where learned you this new fangleness?"
Latimer .- — " I have long sought for the truth in this matter of the sacra- Latimer
ment, and have not been of this mind past seven years : and my lord of Can- [""p^^^,!*^
terbury's book- hath especially contirmed my judgment herein. If I could m^r's
remember all therein contained, I would not fear to answer any man in this book.
matter."
Tresham : — " There are in that book six hundred errors."
Weston : — " You were once a Lutheran."
Latimer : — " No, I was a papist : for I never could perceive how Luther The zeal
could defend his opinion without transubstantiation. The Zurichers once did "*' ^a''-
write a book against Luther,^ and I oft desired God, that he might live so long popery.
to make them answer."
Weston: — " Luther in his book 'De privata Missa,'* said, that the devil
reasoned with him, and persuaded him that the mass was not good. Whereof
it may appeal', that Luther said mas^, and the devil dissuaded him from it."
LMtimer : — " I do not take in hand here to defend Luther's sayings or doings.
If he wei-e here, he would defend himself well enough, I trow. I told you
before, that I am not meet for disputations. I pray you read mine answer,
wherein I have declared my faith."
Weston: — " Do you believe this, as you have written?"
Latimer : — " Yea, sir."
Weston : — " Then have you no faith."
Latimer: — " Then would I be sorry, sir."
Tresham .-^ — " It is written, * Except ye shall eat the flesh of the Son of
Man, and drink his blood, ye shall have no life in you.' * Which when the
Capernaites, and many of Christ's disciples heard, they said, ' This is a hard
saying,' etc. Now that the truth may the better appear, here I ask of you,
whether Christ, speaking these words, did mean of his flesh to be eaten with
tlie mouth, or of the spiritual eating of the same?"
(1) Then they hissed and clapt their hands at him.
(2) " Crannier's Bock. A Defence of tlie trve and catholike Doctrine of the Sacrament of the
body and bloud of our Sauiour Christ." 4to. Lend. 1550. — Ed.
(3) Several treatises upon this question vrA\ be found in " Operum Huld. Zuingliipars secunda."
Tiguri, 1581; pp. 313 to 376.— Ed.
(4) Fol. 14. " Contigit me," etc. In that book the devil dotli not dissuade him so much from
saying mass, as he laboureth to bring him to desperation for mass. — Such temptations many limes
happen to good men. [This story is current among the papists at this time. (See Baddeley's Sure
Way, p. 55, etc.) The best refutation of it will be found in the following extract : "The tale against
that godly man Dr. Luiher, is scornful and slanderous, blazed abroad by Pighius, Hosius, Staphylus
the runagate, and such others, only of wilful malice and hatred of the truth, and therefore not
worthy to be answered. Dr. Luther showeth what terrible temptations t^e devil layeth to trap men
withal, taking occasion sometimes of well-doing, sometimes of evil ; sometimes of truth, some-
times of falsehood. And for e.vample, he showeth that the devil on a time assaulted him, not in
visible form, but by dreadful suggestions in his conscience, as it were, thus calling him to remem-
brance : These many years thou hast said mass; thou hast showed up bread and wine to be wor-
shipped as God, and yet now thou knowest it was a creature and not God. Thereof followed
idolatry, and thou wert the cause thercof.—All these thmgs he saw to be true by the testimony
and light of his own conscience, and therefore confessed he had offended, and yielded himself unto
God. The devil's purpose was to lead him to dts[)air; but God meicifuliy delivered him. And
this is Dr. Luther's whole and only meaning in that pUu\\ that no man of iiimself is able to with-
stand such assaults and temptations of the enemy, but only by the power and mercy of God.
Jewel's Reply to Harding, article 1, riivis. 2.— Ed.]
(5) Here Tresham began to dispute in Latin. (C) John vi.
506
A DISPUTATION OF LATIMER AT OXFOKD.
Mary.
A.D.
loot.
Tresham
flieih to
custom.
Distinc-
tion.
Latimer
charged
to preach
t!ie coii-
trarj' iloc-
trine be-
fore the
king at
Green-
wich.
Latimer : — " I answer as Augustine understandeth : tliat Christ meant of t'ne
spiritual eating of his flesh."
Tresham: — " Of what flesh meant Christ? his true flesh, or no?"
Latimer : — " Of his true flesh, spiritually to be eaten in tlie supper by faith,
and not corporally."
Tresham : — '• Of what flesh mean the Capernaites ? "
Latimer .- — " Of his true flesh also ; but to be taken with the mouth."
Tresham : — " They, as ye confess, did mean his true flesh to be taken with
the mouth. And Christ also, as I shall prove, did speak of the receiving of his
flesh with the mouth. Ergo, they both did understand it of the eating of one
thing, which is done by the mouth of the body."'
Latimer : — " I say, Christ understood it not of the bodily mouth, but of the
mouth of the spirit, mind, and heart."
Tresham: — " I prove the contrary, that Christ understandeth it of the eating
with the bodily mouth. For whereas custom is a right good mistress and inter-
preter of things, and whereas the acts put in practice by Christ, do certainly
declare those things which he first spake : Christ's deeds in his supper, where
he gave his body to be taken with the mouth, together with the custom
which hath been ever since that time, of that eating which is done with the
mouth, doth evidently infer that Christ did understand his words, here cited of
me out of John vi., of the eating with the mouth."
Latimer : — " He gave not his body to be received with the mouth, but he
gave the sacrament of his body to be received with the mouth : he gave the
sacrament to the mouth, his body to the mind."
Tresham : — " But my reason doth conclude, that Christ spake concerning his
flesh to be received with the corporal mouth : for otherwise (which God forbid)
he had been a deceiver, and had not been offensive to the Capernaites and his dis^
ciples, if he had not meant in this point as they thought he meant : for if he had
thought as you do feign, it had not been an easy matter for him to have said :-
' You shall not eat my flesh with your mouth, but the sacrament of my flesh ;
that is to say, ye shall receive with your mouth not the thing itself, but the
figure of the thing; and thus he might have satisfied them : but so he said not,
but continued in the truth of his words, as he was wont. Therefore Christ
meant the selfsame thing that the Capernaites did, I mean concerning the thing
itself to be received with the mouth ; videlicet, that his true flesh is truly to be
eaten with the mouth. Moreover, forasmuch as you do expound for ' corpus
Christi' 'the body of Christ,' ' sacramentum corporis Christi' 'the sacrament
of the body of Christ,' and hereby do suppose that we obtain but a spiritual
union, or union of the mind between us and Christ, plain it is, that you are de-
ceived in this thing, and do err from the mind of the fathei-s : for they affirm
by plain and express words, that we are corporally and carnally joined together.
And these be the words of Hilary :^ ' Therefore, if Christ did truly take the
flesh of our body upon him, and the same man be Christ indeed, which was
born of Mary ; then we also do receive under a mysterj' the flesh of his body
indeed, and thereby shall become one ; because the Father is in him, and he
in us. How is the imity of will affirmed, when a natural propriety by the
sacrament is a perfect sacrament of unity ?' Thus far hath Hilary. • Lo ! here
you see how manifestly these words confound your assertion. To be short, I
myself have heard you preaching at Greenwich before king Henry the Eighth,
where you did openly aflirm, that no christian man ought to doubt of the true
and real presence of Christ's body in the sacrament, forasmuch as he had the
. word of Scripture on his side ; videlicet, ' Hoc est corpus meum,' ' This is my
body :' whereby he might be confirmed. But now there is the same truth; the
word of Scripture hath the selfsame thing which it then had. Therefore why
do you deny at this present that, whereof it was not lawful once to doubt
before, when you taught it?"
Latimer : — " Will you give me leave to speak ?"
(1) Doctor Tresham's argument without form or mood, concluding affirmatively in the second
figure.
(2) And what doth Christ else mean by these words, where he saith, " My words be spirit and
life; the flesh profiteth nothing?"
(3) " Si ver6 igitur carnem corporis nostri Christus assumpsit, et verfe homo ille qui ex Maria
natus fuit Christus est : nos quoque vere sub mysterio, carnem corporis sui sumimus, et per hsec
unum erimus, quia pater in eo est, et ille in nobis: Quoinodo voluntatis unitas asseritur, cum
naturalis per sacramentum proprietas perfecte sacramentum sit unitatis?"
A DISPUTATION OF LATIMER AT OXFORD. 507
Tresliam : — " Speak Latin, I pray you; for ye can <lo it, if ye list, promptly Mary.
enough." . ^
Latimer :—" I cannot speak Latin so long and so largely. Master prolocutor A. U.
hath given me leave to speak English. And as for the words of Hilary, I think 1^54.
they make not so much for you. But he that shall answer the doctors, had Melanc-
not need to be in my case, but should have them in a readiness, and know their thon's
purpose. Melancthon saith, ' If the doctors had foreseen that they should have J^^^j
been so taken in this controversy, they would have written more plainly.' "
Smith ;— " I will reduce the words of Hilary into the form of a syllogism.
Da- " Such as is the unity of our flesh with Christ's flesh, such, yea greater, Argu-
is the unity of Christ with the Father. ™''"'-
ti- " But the unity of Christ's flesh with ours, is true and substantial :
si. " Ergo, The unity of Christ with the Father, is true and substantial."
Latimer: — "I understand you not."
Seton : — " I know your learning well enough, and how subtle ye be : I will Seton
use a few words with you, and that out of Cyprian, ' De coena Domini.' ' The ou^^ofcy*^
Old Testament doth forbid the drinking of blood : the New Testament doth prian.
command the drinking and tasting of blood.' But where doth it command the
drinking of blood?"
Latimer : — " In these words, 'Bibite ex hoc omnes;' i. e. 'Drink ye all of
this.' "
Seton : — " Then we taste true blood.''
Latimer: — " We do taste true blood, but spiritually; and this is enough."
Seton. — " Nay, the Old and New Testament in this do differ:' for the one
doth command, and the other doth forbid, to di'ink blood."
Latimer: — "It is true as touching the matter; but not as touching the
manner of the thing."
Seton : — " Then there is no difference between the drinking of blood in the
New Testament, and that of the Old : for they also drank spiritually."
Latimer : — " And we drink spiritually, also; but a more precious blood."
Weston : — " Augustine, upon the xlvth Psalm, saith -."^ ' Drink boldly the
blood which ye have poured out.' — Ergo, it is blood."
Latimer : — " I never denied it, nor ever will I go from it, but that we drink
the very blood of Christ indeed, but spiritually : for the same St. Augustine
saith, 3 ' Believe, and thou hast eaten.' "
Weston : — " Nay,* ' To believe, is not to drink or eat.' You will not say, I
pledge you, when I say, I believe in God. Is not 'manducare,' 'to eat,' in ■''"•
your learning put for 'credere,' ' to believe?" "
Latimer: — "Yes, Sir."
Weston: — " I remember my lord chancellor demanded master Hooper of
these questions, whether ' edere,'* 'to eat,' were 'credere,' 'to believe;' and
' altar e,' 'an altai-,' were Christ, in all the Scripture, etc.: and he answered,
' Yea.' Then said my lord chancellor, ' Why then, Habemus altare de quo non
licet edere ; << i. e. We have an altar of which it is not lawful to eat, is as
much to say, as Habemus Christum, in quo non licet credere ; i. e. We have
a Christ, in whom we may not believe.' "
Tresham-. — " 'Believe, and thou hast eaten,' is spoken of the spiritual eating."
Tjatimer .- — " It is true, I do allow your saying; I take it so also."
Weston : — " We are commanded to drink blood in the new law. — Ergo, it is
very blood."
Latimer : — " We drink blood, so as appertaineth to us to drink to our com-
fort, in sacramental wine. We di-ink blood sacramentally : he gave us his blood
to drink spiritually : he went about to show, that as certain as we drink wine,
so certainly we drink his blood spiritually."
(1) By that reason the New and Old Testament should not differ, but should be contrary one
from the other, which cannot be true in natural or moral precepts.
(2) ", Secure bibite sanguinem quem fiidistis." [§ 3.] (3) " Crede, et manducasti."
(4) " Credere, non est bibere nee edere."
(5) "Edere" in some places is taken for "credere:" but that in all places it is so taken, it
followeth not.
6) This place of the Hebrews alhidelh to the old sacrifice of the Jews, who, in the feast of pro-
pitiation the tenth day, used to carry the flesh of the sacrifice out of the tents to be burned on an
altar without, because none of them which served in the tabernacle should eat thereof: only the
blood was carried by the high priest into the holy place.
508 A DISPUTATION OF I.ATTMER AT OXFORD.
Mary. IVeston : — " Do not you seem to be a papist, which do bring in new words,
• not found in Scripture? Where find you that ' sacranientaHter' * sacramentally,'
"^•^'- in God's book?"
155'^' Latimer: — " It is necessarily gathered upon Scripture."
•>'■«• Weston: — " The Old Testament doth forbid the tasting of blood, but the new
Addenda. i i j •- )»
dcih command it.
Latimer : — " It is true, not as touching the thing, but as touching the manner
thereof."
Weston : — " Hear ye people, this is the argument: —
" That which was forbidden in the Old Testament, is commanded in the New.
' To drink blood was forbidden in the Old Testament, and commanded in the
New:
" Ergo, it is very blood that we drink in the New."'
Answer Latimer: — " It is commanded spiritually to be drunk. I grant it is blood
drunk in the New Testament, but we receive it spiritually."
Pie : — " It was not forbidden spiritually in the old law."
Latimer : — " The substance of blood is drunk ; but not in one manner."
Pie : — " It doth not require the same manner of drinking."
Latimer : — " It is the same thing, not the same manner, I have no more
to say."
[Here Weston cited the place of Chrysostome, of Judas's treason :2 " O the
madness of Judas! He made bargain with the Jews for thirty pence to sell
Christ, and Christ offered him his blood, which he sold."]
Latimer : — " I grant he offered to Judas his blood, which he sold, but in a
sacrament."
Weston : — " Because ye can defend your doctors no better, ye shall see what
worshipful men ye hang upon, and one that hath been of your mind, shall
dispute witli you. — Master Cartwright, I pray you dispute."
Cart- Cnrtwright : — " Reverend father, because it is given me in commandment
Wright to dispute with you, I will do it gladly. But first understand, ere we go any
dispute" further, that I was in the same error that you are in : but I am soiry for it, and
returneth do confess myself to have erred. I acknowledge mine offence, and I wish and
to his old (\esire God, that you may also repent with me."
Latimer : — " Will you give me leave to tell what hath caused master doctor
here to recant? It is ' poena legis,' ' the pain of the law,' which hath brought
you back, and converted you, and many more ; the which letteth many to con-
fess God. And this is a great argument, there are few here can dissolve it."^
Cartwriykt ; — '* That is not my cause ; but I will make you this short argu-
ment, by which I was converted from mine errors.
" If the true body of Christ be not really in the sacrament, all the whole
church hath erred from the apostles' time.
" But Christ would not suffer his church to err :
" Ergo, It is the true body of Christ."*
No men- Latimer : — " The popish church hath erred, and doth err. I think for the
tionmade gp^-jce of six or seven hundred years, there was no mention made of any eating
t'iiting but spiritually : for, befcre these five hundred years, the church did ever confess
l.ut spiri- a spiritual manducation But the Romish church begat the error of transub-
leven ^"^ stautiatiou. My lord of Canterbury's book handleth that very well, and by him
hundred I couid answer you, if I had him."
years. Cartiiricjht : — " Linus and all the rest do confess the body of Christ to be in
the sacrament : and St. Augustine also, upon Psalm xcviii., upon this place,
' Adorate scabellum pedum,' etc. granteth that it is to be worshipped."
Latimer :—" We do worship Christ in the heavens, and we do worship him
in the sacrament : but the massing worship is not to be used."
Smith: — " Do you think that Cyril was of the ancient church?"
Laiimer : — " I do think so."
(1) This argument, because the major thereof is not universal, is not formal, and may well be
retorted against Weston tims : — ,
Ce- No natural or moral thing, forbidden materially in the Old Testament, is commanded in the New.
la- To drink man's natural blood is forbidden materially in the Old Testament :
rent. Ergo, To drink man's natural blood materially is not commanded in the New.
(2) " O Juda; dementia ! lUe cum .Iuda;is triginta denariis paeiscebatur, ut ''hristtim venderel,
et Christus ei sanguinera, quern \endidit, olierebat."
(3) Argunientum <i jioena legis durum et difhciie.
(4) Argunientum a destructione conseiiucnti;,, ad dcstructitinem antecedentis.
A DISPUTATION OF I.ATIMER AT OXFORD. 509
Smith: — " He saitb,' 'That Christ dwelleth in us corporally.' These he Mary.
Cyril's words ot'liie mystical benediction." •
Latimer: — "That 'corporally' hath another understanding than you do ^-^^
grossly take it."- ^^^^-
[Here Smith repeateth these words of CyriV " By the communicating of the
body of Christ, Christ dwelleth in us corporally."]
Latimer : — " The solution of this, is in my lord of Canterbury's book."
Smith : — " Cyril was no papist, and yet these be his words, ' Christ dwelleth H^'orks,
in us corporally:' but you say, he dwelleth in us spiritually." "' '"' ■'
Latimer : — " I say, both ; that he dwelleth in us both corporally and spiri-
tually, according to his meaning : spiritually by faith, and corporally by taking-
cur flesh upon him. For I remember 1 have read this in my lord of Canter-
bury's book."
Weston : — " Because yoiu- learning is let out to farm, and shut up in my lord
of Canterbury's book,' I will recite unto you a place of St. Ambrose,' where he
saith,® ' We see the chief priest coming unto us, and offering blood,' etc.
Likewise both Augustine on Psalm xxxviii., and Chrysostome, concerning the
incomprehensible nature of God, say, ' Non solum homines,'' etc."
Latimer : — " 1 am not ashamed to acknowledge mine ignorance; and these
testimonies are more than I can bear away."
Weston : — " Then you nmst leave some behind you, for lack of carriage."
Latimer .- — " But for Chrysostome he hath many figurative speeches, and Chrysos-
emphatical locutions in many places ; as in that which you have now recited : ^°"}f^
but he saith not, ' For the quick and the dead:' He taketh the celebration for
the sacrifice."
Weston : — " You shall hear Chrysostome again, upon Acts ix., ' Quid dicis? [Hom. 21,
Hostia in manibus sacerdotis,' &c. : — He doth not call it a cup of wine." ^ "^J
Latimer: — " Ye have mine answer there with you in a paper: and yet he Api^eZdti.
calleth it not, ' propitiatorium sacrificium,' that is, a propitiatory sacrifice."
Weston: — •' You shall hear it to be so: and I bring another place of Chrysos-
tome out of the same treatise, ' Non temere ab apostolis est institutum,' etc."
Latimer : — " He is too precious a thing for us to oft'er; he oft'ereth himself."
Weston: — " Here, in another place of Chrysostome to the people of Antioch,*
and also to the Phihppians he saith, ' There should be a memory and sacrifice
for the dead.' "
Latimer : — " I do say, that the holy communion beareth the name of a sacri-
fice, because it is a sacrifice memorative."
Weston : — " How say you to the sacrifice of the dead?"
Latimer : — " I say, that it needeth not, and it booteth not."
Weston: — " Augustine, in his Enchiridion saith," 'We must not deny that Ajgus-
the souls of the dead are relieved by the devotion of their friends which are i'v"be^^|.j^"
living, when the sacrifice of the Mediator is offered for them :' — where he proveth to say
the verity of Christ's body, and praying for the dead. And it is said, that the mass ror
same Augustine said mass for his mother." jij^j. ""
Latimer : — " But that mass was not like yours, which thing doth manifestly
appear in his writings, which are against it in every place. And Augustine is
a reasonable man, he requireth to be believed no further than he bringetli
Scripture for his proof, and agreeth with God's word."
Weston : — " In the same place he proveth a propitiatory sacrifice, and that
upon an altar; and no oyster-board."
Latimer ; — " It is the Lord's table, and no oyster-board. It may be called
an altar, and so the doctors call it in many places : but there is no propitiatory
sacrifice, but only Christ. The doctors might be deceived in some points,
though not in all things. I believe them when they say well."*"
(1) Cyril in Johan. 1. 10. c. 13.
(2) Cyril saith, that Christ dwelleth corporally in us, but he saith not, that Christ dwelleth cor-
porally in the bread. Which dwelling of Christ in ua, is as our dwelling is also in Christ — not local
or corporal, but spiritual and heavenly. " Corporally," therefore, is to be taken here in the same
sense as St. Paul saith the fulness of divinity to dwell in Christ corporally ; that is, not lightly or
accidentally, but perfectly and substantially, with all his virtue and power, etc. And so dwelleth
Christ corporally in us also.
(3) " Per communionem corporis Christi, habitat in nobis Christus corporaliter."
(•1) Note the immodest behaviour of this Jack Scorner. (5) De Apparatione ad Missam.
(6) " Videmus principem sacerdotem ad nos venientem, et ofTerentem sangninem," etc.
(7) Aug. in Psal. xxxviii. : Cbrysost. de incompr. hensibili Dei natura. Tom. iii. [hom. 3. §7.
torn. i. p. 470. Montfaucon.] (8) Hom. 69.
(U) "Ni^n est negandum defunctorura aninias pietaie suorum viventium relevari, quum pro illis
sacrificium Mediatoris utfertur." dm. 110. (10) Doctores legend! sunt cum v..
510
A DISPUTATION OF LATIMER AT OXFORD.
Mary.
A.D.
1554.
"Weston's
railing.
Weston's
apes have
tails.
Blasphe-
mous lies
of Weston
sitting in
cathedra
pestilen-
tis.
Cole : — " Is it not a shame for an old man to lie ? You say, you are of the
old fathers' faith where they say well ; and yet ye are not."
Latimer : — " I am of their faith when they say well. I refer myself to my
lord of Canterbury's book wholly herein."
Smith: — " Then are not you of Chrysostome's faith, nor of St. Augustine's
faith."
Latimer : — " I have said, when they say well, and bring Sci-ipture for them.
I am of their faith. And further, Augustine requireth not to be believed."
Weston : — " Origen, homily thirteen upon Leviticus — "
Latimer: — " I have but one word to say: ' panis sacramen talis,' 'the sacra-
mental bread ' is called a propitiation, because it is a sacrament of the propitia-
tion. What is your vocation ? "
Weston : — " My vocation is at this time to dispute ; otherwise I am a priest,
and my vocation is to offer."
Latiiner : — " Where have you that authority given you to offer?"
Weston : — " ' Hoc facite,'^ 'Do this :' for 'facite,' in that place, is taken for
' offerte,' that is, ' offer you.' "
Latimer : — " Is ' facere ' nothing but ' sacrificare ' ' to sacrifice ?' Why, then,
no man must receive the sacrament but priests only : for there may none other
offer but priests. — Ergo, there may none receive but priests."
Weston : — " Your argument is to be denied."
Latimer : — " Did Christ then offer himself at lais supper?"^
Pie : — " Yea, he offered himself for the whole world."
Latimer : — " Then if this word ' facite,' ' do ye,' signify 'sacrificate,' ' sacri-
fice ye,' it followeth, as I said, that none but priests only ought to receive the
sacrament, to whom it is only lawful to sacrifice : and where find you that, I
pray you?"
Weston : — " Forty year agone, whither could you have gone to have found
your doctrine ?' "
Latimer : — " The more cause we have to thank God, that hath now sent the
light into the world."
Weston : — " The light? nay light and lewd preachers ; for you could not tell
what you might have. Ye altered and changed so often your communions and
altars ; and all for this one end, to spoil and rob the chmxh."
Latimer : — " These things pertain nothing to me ; I must not answer other
men's deeds, but only for mine own."
Weston : — " Well, master Latimer, this is our intent, to will you well, and to
exhort you to come to youi-self, and remember, that without Noah's ark there is
no health. Remember what they have been, Ihat were the beginners of your
doctrine : none but a few fletyng apostates, running out of Germany for fear of
the faggot. Remember what they have been which have set forth the same in
this realm : a sort of fiing-brains and light heads, which were never constant in
any one thing ; as it was to be seen in the turning of the table, where, like a
sort of apes, they could not tell which way to turn their tails, looking one day
west, and another day east ; one that way, and another this way. They will be
like (they say) to the apostles,^ they will have no churches. A hovel is good
enough for them. They come to the communion with no reverence. They
get them a tankard, and one saith, I drink, and I am thankful : the more joy
of thee, saith another. And in them was it true that Hilary saith, ' Annuas et
menstruas de Deo fides facimus ;' that is, ' We make every year and every
month a faith.' A runagate Scot^ did take away the adoration or worshipping
of Christ in the sacrament, by whose procurement that heresy was put into the
last Communion-book : so much prevailed that one man's authority at that
time. You never agreed with the Zurichers, or the Germans, or with the church,
or with yourself. Your stubbornness cometh of a vain glory, which is to no
purpose : for it will do you no good when a faggot is in your beard. And we
(1) "Facere" for " sacrificare," with Dr. AVeston.
(2) If Christ offered himself at the supper, and the next day upon the cross, then ^yas Christ
twice offered.
(3) Who be these, or where be they, master oblocutor, that will be like the apostles, that will
have no churches? — that be runagates out of Germany? — that get them tankards?— that make
monthly faiths ? — that worship not Christ in all his sacraments ? — Speak truth man and shame the
devil !
(4) Alexander Ales, or Alesius, who translated the first Liturgy of Edward VI. into Latin. See
Dr. Watkins' note in his Life of Latimer, prefixed to his Sermons (London, 1824), p. ciii. — Ed.
HARPSFIELD ANSWERETH FOK HIS FOKM. 511
see all, by your own confession, how little cause you have to be stubborn, for Mary.
your learning is in feofter's hold. The queen's grace is merciful, if ye will ~ —
turn." ^-y-
Latimer : — " You shall have no hope in me to turn. I pray for the queen _!._£1'
daily, even from the bottom of my heart, that she may turn from this religion."
Weston: — " Here you all see the weakness of heresy against the truth : he
denieth all truth, and all the old fathers."
Here all good readers may see, how this glorious prolocutor
triumphetli : but whether he hath the victory or no, that I suppose
they have yet neither heard nor seen. — And give, that he had the
victory, yet what great marvel was it, disputing as he did, " non sine
suo Theseo,"" " that is, not without his tippling cup standing at his
elbow all the time of his disputation ; not without a privy noting and
smiling of them that beheld the matter, but especially at that time,
"when Dr. Ridley, disputing with one of the opponents, the said pro-
locutor took the cup, and holding it in his hand, said to the oppo-
nent, " Urge hoc, urge hoc ; nam hoc facit pro nobis." In which ' Urge
words, as he moved no little matter of laughter to the beholders quoth
thereof, so I thought here also not to leave the same unmentioned, ^jj^ h^s
somewhat also to delight the reader withal, after his tedious Aveari- beer-pot
ness in reading the story thereof.
TO THE READER.
And thus hast thou, loving reader, the whole action and stage
of this doctorly disputation showed forth unto thee, against these
thi-ee worthy confessors and martyrs of the Lord, wherein thou mayest
behold the disordered usage of the university-men, the unmannerly
manner of the school, the rude tumult of the multitude, the fierce-
ness and inten'uption of the doctors, the full pith and ground of all
their arguments, the censure of the judges, the railing language of
the oblocutor, with his blast of triumph in the latter end, being both
the actor, the moderator, and also judge himself. And what marvel
then, if the courage of this victorious conqueror, having the law in his
own hands, to do and say what him listed, would say for himself,
" vicit Veritas," although he said never a true word, nor made ever a
true conclusion almost, in all that disputation.
It followed furthermore, after disputation of these three days
being ended, that master Harpsfield, the next day after, which was
the 19th of April, should dispute for his form, to be made doctor :
to the which disputation the archbishop of Canterbury Avas brought
forth, and permitted, among the rest, to utter an argument or two in
defence of his cause ; as in sequel hereof may appear.
Disputation of Master Harpsfield, Bachelor of Divinity, answering
for his Form, to be made Doctor.
Harpsfield: — " I am not ignorant what a weighty matter it is to entreat of The judg
the whole order and trade of the Scriptures ; and most hard it is too, in the "|a"ps°'
great contention of religion, to show the ready way whereby the Scriptures field,
may be best understood: for the often reading of them doth not bring the true
understanding of them. What other thing is there then? Verily this is the
(1) " OvK avev Gtio-t'o)?, i. e. " Haud absque Theseo;" cum significamus rem alieno auxilio con-
fici :— refertur hoc adagium a Plutarcho in ejus vita, § 2S." Erasmi adagiorum Chil. i. cent. 5,
p. 167. Basil, 1540.— Ed.
512 HARPSFIEM) AKSWEHETH KOIl HIS EOKM.
Manj. ready way, not to follow our own heads and senses,' but to give over our judg-
~ ment unto the holy catliolic chvu-eii, which hath had of old years the truth, and
" Srv always delivered the same to their posterity. But if the often reading of Scrip-
'^'^ tures, and never so painful comparing of places, should bring the true under-
standing, then divers heretics might prevail even against whole general
councils. The Jews did greatly brag of the knowledge of the law,^ and of the
Saviour that they waited for. But what availed it them? Notwithstanding, I
know right well that divers places of the Scripture do much warn us of the
often reading of the same, and what fruit doth thereby follow; as ' Scrutamini,'
etc. ' Search the Scriptures ; for they do bear witness of me,' etc. ' Lex
Domini,' etc. ' The law of the Lord is pure, able to turn souls ;' and that saying
of St. Paul, ' Omnis Scriptura,' etc. ' All Scripture inspired from above, doth
make that a man may be instructed to all good works.' Howbeit doth the law
of the Jews convert their souls ? Are they by reading instructed to every good
work '. The letter of the Old Testament is the same that we have.
" The heretics, also, have ever had the same Scriptures which we have that
be catholics. But they are served as Tantalus, that the poets speak of; who,
in the plenty of things to eat and drink, is said to be oppressed with hunger
and thirst. The sv/ifter that men do seek the Scriptures without the catholic
church, the deeper they fall, and find hell for their labour. St. Cyprian, never
swerving from the catholic church, saith, ' He that doth not acknowledge tlie
church to be his mother, shall not have God to his Father.' Therefore it is true
divinity, to be wise with the church, where Christ saith, ' Nisi manducaveritis,'
etc. ' Unless ye eat my flesh, and drink my blood, ye have no life in you.'
" If he had meant of only eating bread and drinking wine, nothing had been
more pleasant to the Capernaites, neither would they have forsaken him. The
flesh profiteth nothing to them that do so take it. For the Capernaites did
imagine Christ to be given in such sort as he lived. But Christ spake high
things; not that they should have him as flesh in the market, but to consider
his presence with the Spirit under the forms ^ whereby it is given. As there is
an alteration of bodies by courses and times of ages, so there is no less variety
in eating of bodies.*
These things which I have recited briefly, master Harpsfield did,
ivith many more words, set out : and hereupon Dr. Weston dis-
puted against him.
Westo7i : — •" Christ's real body is not in the sacrament : ergo, you are de-
ceived."
Harpsfield: — " I deny the antecedent."
Weston: — " John xvi. ' Dico veritatem vobis,' etc. * I speak the truth unto
you : it behoveth me that I go away from you. For unless I do depart, that
Comforter cannot come,' etc. Upon this I will make this argument.
" Christ is so gone away, as he did send the Holy Ghost.
" But the Holy Ghost did verily come into the world :
" Ergo, Christ is verily gone."
Harpsfield: — " He is verily gone, and yet remaineth here."^
Argu- Weston : — " St. Augustine saUh, that these words, * Ergo ero, ' etc. ' I will
ment. be with you even to the end of the world,' are accomplished, ' secundum majes-
tatem,' ' according to his majesty : ' but * secundum praesentiam carnis non est
hie ; ' i. e. ' by the presence of his flesh he is not here.' The church hath him
not in flesh, but by belief."
Harpsfield: — ■" We must diligently weigh, that there are two natures in
Christ: the divine nature, and human nature. The divine nature is of such
sort, that it cannot choose but be in all places. The human nature is not such,
that of force it must be in all places, although it be in divers after a diverse
(1) If Mr. Harpsfield had willed us to submit our senses to the Holy Ghost, he had said much
better.
(2) No, but those Jews stickinff so much to the old custom and face of their church, and uot
seeking for knowledge, by ignorance of the Scriptures were deceived, and so be you.
(3) " Under the forms," that is, under the properties of bread and wine : and so all this is true.
(4) In the material eating of man's body, there is no variety : for to eat man's flesh either under
accidents, or not accidents, both is against the Scripture, and against nature.
(5) This answer doth not satisfy the argument : for the conclusion speaketh of a bodily absence,
the answer speaking of a spiritual remaining.
HARPSFIELD ANSWERETH FOR HIS FORM. 513
manner. So, where the doctors do entreat of his presence by majesty, they do Mary.
commend the majesty of the divine nature, not to hinder us of the natural
presence here in the sacrament."' A.L).
Weston: — " He saith further, ' Me autem non semper habebitis;' 'Ye shall ^^^'*-
not have me always with you,' is to be understood in the flesh."
Harpsfield : — " The presence of the flesh is to be considered, that he is not
here as he was wont to live in conversation with them, to be seen, talked withal,
or in such sort as a man may give him any thing : after that sort he is not
present." -
Weston: — " But what say you to this of Augustine, ' Non est hie,' ' He is
not here?' "
Harpsfield : — " I do answer out of St. Augustine upon John, Tract. 25, upon
these words, ' Non videbitis me, vado ad Patrem,' etc. ' I go to the Father, ye
shall not see me;' that is, ' such as I am now.' Therefore I do deny the
manner of his presence."
Weston: — " I will overthrow St. Augustine with St. Augustine; who saith
this also, ' Quomodo quis possit tenere Christum ? fidem mitte, et tenuisti ; ' i. e.
* How may a man hold Christ? send tliy faith, and thou boldest him.' — So he
showeth, that by sending our faith, we do hold Christ."
Harpsfield : — " Indeed no man holdeth Christ, unless he believe in him ; but
it is another thing to have Christ merciful and favourable unto us, and to have
him present in the saci-ament. There, St. Augustine speaketh'of holding him
by faith, as he is favourable unto us."
Weston : — " Nay, he speaketh there, how the fathers had him in the flesh,
and teacheth that we have him not so in the flesh, as they had him long time ;
saying, ' Your fathers did hold Christ present in the flesh : do you hold him in
your heart ? ' What words can be moi'e plain ? Further he saith, ' He is gone,
and is not here: he hath left us, and yet hath not forsaken us.' 'Hie est
majestate, abiit carne ; ' i. e. * He is here in majesty, and gone touching tlie
flesh.' "
Harpsfield : — " I do understand Augustine thus : that Christ is here in his
flesh, to them that receive him worthily : to such as do not worthily receive him,
to them he is not present in the flesh. I judge St. Augustine meaneth so. We
have him, and have him not : we have him in receiving of him worthily, other-
wise not.""
Weston : — " Nay, ' tenere carnem, est tenere corticem liters.' I will prosecute
another argument. Cyril doth say, ' By the majesty of his divinity he is ever
here, but the presence of his flesh hath he taken away.' "
Harpsfield : — " The sense of Cyril is thus to be imderstood : the most true
flesh of Christ is at the right hand of the Father.* Thus the fathers taught,
and so they believed. Thus said Cyril ; thus said Augustine : and because this
is the foundation of our faith, they did oftentimes teacli it. Therefore when
they prove this (the body to be in heaven), they do not make against the pre-
sence in the sacrament.
" So unless ye can plainly show that the fathers do directly say, he is not in
tlie sacrament, you make nothing against me : for I have showed why the
fathers so spake. They did teach the great difference between the divine nature,
and the human nature, as I have before said."
Weston : — " I will then prove, that he is not in the sacraziient. Vigilius
against the heretic Eutiches, upon these words, ' Me autem non semper habe-
bitis,'^ saith, ' The Son of God, as touching his humanity, is gone from us, by
(1) If the natural presence is here, then that is false which Augustine saith : " Secundum pra;-
sentiam carnis non est hie ! "
(2) And how can we then give honour to him, to whom we can show no charity, nor give any
thing else unto ? What manner soever ye give to the body, if the substantial body be here indeed,
it cannot be avoided, but either it must needs be false that St. Augustine saith, " Non est hie : " or
else, Christ must have two bodies in two places together, present here after one manner, and ii!
heaven after another manner.
(3) Note what Harpsfield here holdeth : that the body of Christ is not present in the sacrament,
but only to them that receive him worthily.
(1) If the presence of his flesh be taken away, as Cyril saith, how then can the presence of his
flesh be in the sacrament? Vigilius saith, his body is taken up. How tlien doth the same body
remain still? unless either ye make him to have two bodies, or else make two contradictories true
in one proposition.
(5) liather upon "Expedit vobis ut ego earn." See Biblioth. FatnuTi. Taris, 157'; ;im. v. col,
olfi.— Ed.
vor,. M. I, L
514
HARPSFIELD ANSWERETH FOR HIS FORM.
Mary.
A.D.
1554.
his divinity he remaineth with us.* And the same Vigilius, in his fourth book
■ saith, ' He that is in the heaven, is not in the earth ;' speaking of Christ."
Ilarpsfield : — " I will show you the reason of these words. The heretic Eu-
tiches did believe, that the divine nature of Christ was fastened on the cross, and
believed that Christ had no natural body. To this Vigilius said, that the human
nature was taken up and ascended ; which could not so have done, unless he had
a body. This he said not, to take away the presence in the sacrament : for what
had he to refer this sentence to the sacrament ? He never did so much as dream
of the sacrament."
Westoji: — " Cyril saith, * Although he be absent from us in body, yet are we
governed by his Spirit.' "
Harpsfield : — " By these words he gave us a cheerfulness to aspire upwards,
seeking thence our help : for as touching his conversation, he is not so in the
sacrament as one meet to be lived withal. But let him not teach us, that he is
not there to feed us ; for after that sort he is there."'
Weston: — "You have satisfied me with your answers, in doing the same
learnedly, and catholicly. But now to another argument.
" Christ is now so absent from the earth by his body, as he was absent from
heaven when he lived here.'
" But when he did live bodily on earth ; the same natural body was out of
heaven :
" Ergo, Now whilst this natural body is in heaven, it is not in the earth."
Harpsfield: — " I deny the major."
Weston: — " Fulgentius^ saith, ' Secundum humanam substantiam absenserat
coelo, cum descendit de ccelo.' These are Fulgentius's words touching his human
substance : ' He was absent from heaven, when he descended from heaven ;
and touching the same substance, now he is in heaven he is not on the earth :
but concerning the divine nature, he never forsook, either heaven or earth.' "
The opi-
nion of
Harps-
field re-
proved,
referring
the sense
of the
Scripture
rather to
the judg-
ment
of the
church,
than to
the dili-
gent read-
ing and
confer-
ring of
places.
How
Christ is
present in
the sacra-
ment.
After tliese words, not waiting HarpsfieWs answer, he offered
master Cranmer to dispute ; who began in this wise :
Cranmer : — " I have heard you riglit learnedly and eloquently entreat of
the dignity of the Scriptures, which I do both commend, and have marvelled
thereat within myself. But whereas you refer the true sense and judgment of
the Scriptures to the catholic church as judge thereof, you are much deceived ;
specially for that under the name of the church, you appoint such judges as
have corruptly judged, and contrary to the sense of the Scriptures. I wonder
likewise, why you attribute so little to the diligent reading of the Scriptures,
and conferring of places ; seeing the Scriptures do so much commend the same,
as well in divers other places, as also in those which you yourself have already
alleged. And as touching your opinion of tliese questions, it seemeth to me
neither to have any ground of the word of God, nor of the primitive church.
And, to say the truth, the schoolmen have spoken diversely of them, and do not
agree therein among themselves. Wherefore, minding hei-e briefly to show my
judgment also, I must desire you first to answer me to a few questions which 1
shall demand of you; which being done, we shall the better proceed in our
disputation. Moreover, I must desire you to bear also with my rudeness in the
Latin tongue, which, through long disuse, is not now so prompt and ready with
me as it hath been : and now, all other things set apart, I mind chiefly to have
regard to the truth. My first question is this : How Christ's body is in the
sacrament, according to your mind or determination?"
Then answered a doctor, " He is there as touching his substance, but not
after the manner of his substance."
Harpsfield: — " He is there in such sort and manner, as he may be eaten."
Cranmer .- — " My next question is, ' Whether he hath his quantity and qua-
lities, form, figure, and such like properties?' "
Harpsfield: — "Are these your questions?" said master Harpsfield. " I
may likewise ask you. ' When Christ passed through the Virgin's womb, an
ruperit necne V "
(1) The body of Christ is here to feed our bellies, but not to be lived withal.
(2) The argument holdeth " h proportione." (3) Ad Thrasimundum Regem. lib. ii.
CRANMER AND WESTON OPPOSE. 515
Wlien they had thus awhile contended, there were divers opinions ^tary.
in this matter. All the doctors fell in a buzzing, uncertain what to ^ jy
answer: some thought one way, some another; and thus master 1554.
doctors could not affree. Then master Cranraer said thus :
Cranmer: — " You put off questions with questions, and not with answers, I Christ's
ask one thing of you, and you answer another. Once again I ask, ' Whether ^°!-^y
he have those properties which he had on the earth?' " hi's'pro-
Tresham : — " No, he hath not all the quantities and qualities belonging to a perties, in
Ijody." t*"^ sacra-
Smitk : — " Stay you master Tresham : I will answer you master doctor, with
the words of Damascene, ' Transformatur panis,' etc. : ' The bread is trans-
formed,' etc. : — but if thou wilt inquire how, ' Modus impossibilis,' ' The man-
ner is impossible.' "
Then two or three others added their answers to this question,
somewhat doubtfully. A great hurly-burly was among them, some
affirming one thing, and some another.
Cranmer : — " Do you appoint me a body, and cannot tell what manner of
body ? Either he hath not his quantity, or else you are ignorant how to
answer it."
Harpsfield : — " These are vain questions, and it is not meet to spend the
time on tliem."
Weston : — " Hear me a while : Lanfranc, some time bishop of Canterbury,
doth answer in this wise unto Berengarius upon such like questions,^ ' They may
be well believed, but never faithfully asked.' "
Cranmer : — "If you think good to answer it, some of you declare it."
Harpsfield : — " He is there as pleaseth him to be there."
Cranmer: — "I woidd be best contented with that answer, if that your
appointing of a carnal presence had not driven me of necessity to have inquired,
for disputation's sake, how you place him there, since you will have a natural
body."
When again he was answered of divers at one time, some denying xhe pa-
it to be a " quantum,''"' some saying it to be " quantitativum," some ^'^^^^
affirminof it to have " modum quanti ;"" some denyinsj it ; some one ''^^"^
•' o ' Christ's
thing, some another; — up starts Dr. Weston, and doughtily decided, body in
as he thought, all the matter, saying, " It is ' corpus quantum ; sed mln^trbut
non per modum quanti ;'' "" i. e. " It is a body, having quantity ; Jf j^.'^fj""
but not according to the manner of quantity." how.
Whereunto master Ward, a great sophister, thinking the matter ward in
not fully answered, did largely declare and discourse his sentence. — doudTof
How learnedly and truly I cannot tell, nor I think he himself either, Duns's
nor yet the best learned there. For it was said since, that far better ties ''
learned than he, laid as good ear to him as they could, and yet could avpiU,!..
by no means perceive to what end all his talk tended : indeed he
told a formal tale to clout up the matter. He was full of " quan-
tums," and " quantitativums." ^ This that followeth was, as it is
thought, the effect ; yet others think no. Howbeit we will rehearse
the sum of his words, as it is thought he spake them.
Ward: — " We must consider," saith he, "that there are 'duEe positiones,'
two positions. The one standeth by the order of parts, with respect of the whole.
(1) " Salubriter credi possunt, fideliter quaeri non possunt." [Weston does not give the quotation
quite accurately; it is, "Credi salubriter potest (mysterium), vestigari utiliter non potest." Bib-
lioth. Patrum, torn. iv. col. 225. Edit. Paris, 157C.— Ed.]
(2) An instance of a somewhat similar style of arguinfj is cited from Joseph Angles, a Spanish
author, in Rivet's " Catholicus Orthodoxus," tract iii. qujLst. 18, 5 19.— Ed.
L L 2
516 HARPSFIELD ANSWERETH FOR HIS FORM.
Mary. The other in respect of that which containeth. Christ is in the sacrament in
respect of the whole. This proposition is in one of Aristotle's Pi-edicaments,'
•^' D- called ' Situs.' I remember I did entreat these matters very largely, when I
1554. did rule and moderate the philosophical disputations in the public schools.
Christ This position is 'sine modo quantitativo, ' as by an ensample: you can never
" sine bring heaven to a quantity. So I conclude that he is in the sacrament ' quan-
quantita- *"™' ^^"^ modo quantitative.' "
the sacra- Thcse words lie amplified very largely, and so high he climbed into
'"^" ■ the heavens with Duns's ladder, and not with the Scriptures, that it is
to be marvelled how he could come down again without falling. To
whom master Cranmer said : —
Cran- Cranmer : — " Then thus do I make my argument.
mer s « jj^ heaven his body hath quantity, in earth it hath none by your saying :
ment. " Ergo, He hath two bodies, the one in heaven, the other in earth."
Here some would have answered him, that he had quantity in
both, and so put off the antecedent : but thus said master Harpsfield :
Ilarpsfield : — " I deny your argument;" [though some would not have had
him say so.]
Cranmer: — "The argument is good. It standeth upon contradictories,
which is the most sure hold."
Harpsfield : — " I deny that there are contradictions."
Cranmer : — " I thus prove it.
" Habere modum quantitativum et non habere, sunt contradictoria.'
" Sed Christus in ccelis, ut dicitis, habet modum quantitativum; in terra non
habet :
" Ergo, Duo sunt corpora ejus in quae cadunt hsec contradictoria ; nam in
idem cadere non possimt."
Weston : — " I deny the minor."
Harpsfield : — " I answer that the major is not true. For ' habere quantum,
et non habere, non sunt contradictoria, nisi sic considerentur, ejusdem ad idem,
eodem modo et simpliciter.' "
Weston : — " I confirm the same : for one body may have * modum quantita-
tivum,' and not have; and 'idem corpus' was passible and impassible; one
body may have wounds and not wounds."
Cranmer : — " This cannot be at one time."
Weston : — " The ensample of the potter doth prove that which I say ; who
of that which is clay now, maketh a pot or cup forthwith."
Cranmer : — " But I say again, that it is so ; but at divers times : as one piece
of meat to be raw and sodden, cannot be at one time together. But you would
have it otherwise, that Christ should be here and in heaven at one time, and
should have 'modum quantitativum,' and not have; which cannot be but by
such argument as 1 have showed you."
Weston : — " But I say, Christ's body was passible and not passible at one
Instant."^
Seton : — " You may ask as well other questions — how he is in heaven? whe-
ther he sit or stand? and whether he be there as he lived here?"
Cranmer : — " You yourself, by putting a natural presence, do force me to
question, how he is here. Therefore, next, I do ask this question : Whether
good and evil men do eat the body in the sacrament?"
Harpsfield : — " Yea, they do so, even as the sun doth shine upon king's
palaces, and on dung-heaps."*
Cranmer: — " Then do I inquire, how long Christ tarrieth in the eater?"
Harpsfield: — "These are curious questions, unmeet to be asked."
Cranmer : — " I have taken them out of your schools and schoolmen, which
(\) Aristotle must help to tell us how Christ is in the sacrament.
(2) " Impossibile est, iJem simul esse et non esse." Aristotle 4. Metaph.
(3) Passible and impassible cannot stand together in one subject. '■ Simul et ejusdem respectu
et eodem tempore, propter rerum pugnantiam." Christ's body to be passible and not passible at
the supper, it appearcth'by these words : " that shall be given for you."
(4) That remaineth yet unproved. Harpsfield seemed, a little before, to note the contrary, where
he said, That the flesh of Christ, to them that receive him not worthily, is not present.
CKANMER AND WESTON OPPOSE. 517
you yourselves do most use : and there, also, do I learn to ask, how far he Mary.
goeth into the body." '• —
Harpsfield: — " We know that the body of Christ is received to nourish the ^•^•
whole man, both body and soul: ' eousque progreditur corpus quousque l^^'^-
species.' "'
Cranmer : — " How long doth he abide in the body?"
Seton: — " St. Augustine saith, ' Our flesh goeth into his flesh.' But after he
is once received into the stomach, it maketh no matter for us, to know how
far he doth pierce, or whither he is conveyed."
Here master Tresliam and one master London answered, that
Christ being given there under such form and quantity as pleased
him, it was not to be inquired of his tarrying, or of his descending
into the body.
Harpsfield: — " You were wont to lay to our charge, that we added to the
Scripture ; saying always that we should fetch the truth out of the Scripture :
and now you yourself bring questions out of the schoolmen, which you have
disallowed in us."
Cranmer : — " I say as I have said alway, that I am constrained to ask these cran-
questions, because of this carnal presence which you imagine ; and yet I know mer's ar-
right well, that these questions be answered out of the Scriptures. As to my F"'"'^"'
last question, How long he abideth in the body ? etc. : the Scripture answereth cond li-
plainly, that Christ doth so long dwell in his people, as they are his members, sure and
Whereupon I make this argument. ^j™JJ
Ba- " They which eat the flesh of Christ, do dwell in him, and he in them.
TO- " But the wicked do not remain in him, nor he in them :
CO. " Ergo, The wicked do not eat his flesh, nor drink his blood."
Harpsfield: — " I will answer unto you as St. Augustine saith, not that how- Answer
soever a man doth eat, he eateth the body, but he that eateth after a certain insuffi-
manner." "®"''
Cranmer : — " I cannot tell what manner ye appoint ; but I am sure that evil
men do not eat the flesh, and drink the blood of Christ, as Christ speaketh in
John vi."
Harpsfield : — "In John vi. some things are to be referred to the godly, and
some to the ungodly."
Cranmer : — •" Whatsoever he doth entreat there of eating, doth pertain unto
good men."
Harpsfield : — " If you do mean only of the word of eating, it is true ; if con-
cerning the thing, it is not so : and if your meaning be of tliat which is con-
tained under the word of eating, it may be so taken, I grant."
Cranmer : — "Now to the argument: 'He that eateth my flesh, and drinketh Evil men
my blood, dwelleth in me, and I in him.' Doth not this prove sufliciently, that do not eat
evil men do not eat that the good do?" of Christ
Tresham : — "You must add, 'Qui man ducat digne,' ' He that eateth wor-
thily.' "
Cranmer : — " I speak of the same manner of eating that Chi'ist speaketh of"
Weston: — "Augustine 'ad Fratres in Eremo,"^ sermon 28. ' Est quidam
manducandi modus;' that is, ' There is a certain manner of eating:' Augustine
speaketh of two manners of eating; the one of them that eat worthily, the
other that eat unworthily."
Harpsfield : — " All things in John vi. are not to be referred to the sacra- How St.
ment, but to the receiving of Christ by faith. The fathers do agree, that there J"''" is to
is not entreaty made of the supper of the Lord, before they come unto ' Panis fg'rr'ed
quern dabo vobis, caro mea est,'" etc. after the
Cranmer : — " There is entreating of manna, both before and after." papists.
Harpsfield : — " I will apply another answer. This argument hath a kind of
poison in it, which must be thus bitten away : — That manna and this sacrament
be not both one. Manna hath not its efficacy of itself, but of God."
(1) Sed species non progreditur usque ad aniraam: ergo nee corpus Christi non pascit corpus
et animam.— These men would needs have a bodily presence, yet would they not, or else could
not, bring any reason how.
(2) This work is considered spurious. See Edit. Bened. torn, vi. Jenkyns, p. 73 —En.
518
HARPSFIELD ANSWERETH FOR HIS FORM.
Mary.
A.D.
1554.
Com-
parison
between
eating of
manna,
and eat-
ing tlie
body of
Christ.
Cranmer ; — " But they that did take manna worthily, had fruit thereby : and
so, by your assertion, he that doth eat the flesh of Christ worthily, hath his fruit
by that. Therefore the like dotli follow of them both ; and so there should be
no difference between manna and this sacrament, by your reason."
Ilarpsjield : — " When it is said, that they which did eat manna are dead, it
is to be understood, that they did want the virtue of manna."
[If master Harpsfiekl do mean of bodily life, they whicli eat the
sacrament do die, as -well as they which did eat the manna. If he
mean of spiritual life, neither be they all damned that did eat manna,
nor all saved that do eat the sacrament. Wherefore the truth is,
that neither the eating of manna bringeth death, nor the eating of
the sacrament bringeth salvation : but only the spiritual believing
upon Christ's bodily passion, which only justifieth both them and us.
And therefore, as the effect is spiritual, which Christ speaketh of in
this chapter; so is the cause of that effect spiritual whereof he
meaneth, which is our spiritual believing in him, and not our bodily
eating of him.]
Cranmer : — " They, then, which do eat either of them worthily, do live."
Harpsfield : — "They do live which do eat manna worthily; not by manna,
but by the power of God given by it. The others which do eat this sacrament,
do live by the same."
Cranmer : — " Christ did not entreat of the cause, but the effect which fol-
lowed : he doth not speak of the cause, whereof the effect proceedeth."
Harpsfield ; — " I do say, the effects are diverse — life, and death, which do
follow the worthy and unworthy eating thereof."
Cranmer : — " Since you will needs have an addition to it, we must use both
in manna and in the sacrament, indifferently, either worthily or unworthily.
Christ spake absolutely of manna, and of the supper ; so that, after that abso-
lute speaking of the supper, wicked men can in no wise eat the flesh of Christ,
and drink his blood. Further, Augustine, upon these words, ' Qui manducat,'
etc., saith, 'There are no such respects in common meats, as in the Lord's
body. For who that eateth other meats hath still hunger, and needeth to be
satisfied daily : but he that doth eat the flesh of Christ, and drinketh his blood,
doth live for ever.'^ But you know wicked men do not so. — Ergo, Wicked men
do not receive."
Harpsfield : — " St. Augustine meaneth, that he who eateth Christ's flesh, etc.,
after a certain manner, should live for ever. Wicked men do eat, but not after
that manner."
Argu- Ca- Cranmer .- — " Only they which participate Christ, be of the mystical
rr''" body.
second me- " But the evil men are not of the mystical body.
figure and fygg^ << Ergo, They do not participate Christ."
Weston : — " Your wonderful gentle behaviour and modesty, good master
doctor Cranmer, is worthy much commendation : and that I may not deprive
you of your right and just deserving, I give you most hearty thanks in my own
name, and in the name of all my brethren."
Cranmer
com-
mended
for his
modesty.
At this saying, all the doctors gently put off their caps. Then
master Weston did oppose the respondent on this wise : —
Weston : — " Tertidlian doth call the sacrament, ' the sign and figure of the
Lord.* St. Augustine ad Dardanum saith,^ ' The Lord did not stick to say,
This is my body, when he gave a sign of his body.'
(I) Aug. in Johan. Tract 26. (2) Tertul. cont. Marcion.
(3) " Non Qubitavit Dominus dicere, Hoc est corpus meum, cum daret signum corporis."
CRANMER AND WESTON OPPOSE. 519
" Besides this, he giveth rules how to understand the Scriptures, saying : ' If Mary.
the Scriptures seem to command some heinous thing, then it is figurative, as by
example .* To eat the flesh, and drink the blood, is a tropical speech.' " A.D.
Harpsfield : — " Tertullian did write in that place against Marcion, a heretic, l^^^.
who denied Christ to have a true body, and said, he had only a fantastical body. Answer
He went about to show, that we had Christ both in heaven and in earth ; and '? Tertul-
though we have the true body in the sacrament, yet he would not go about so '"*"■
to confound him, as to say that Christ was truly in the sacrament : for that
heretic would have thereat rather marvelled, than believed i't. Therefore he
showed him, that it was the figure of Christ : and a figure cannot be but of a
thing that is, or hath been extant.
" To the text of Augustine, the church hath never taught the contrary. There Answer
is an outward thing in the sacrament, which sometimes hath sundry names ; for '? Augus-
it may be called a figure in this declaration : That body which is in the sacra- oarda-
ment, is a figure of Christ dwelling in heaven. num.
" To the third : that which is brought by Augustine, for example, about the Answer
understanding of the Scriptures, is thus to be understood ; as tending to a general J? Au^s-
manner of eating: so ' Manducare carnem, et bibere sanguinem,' 'To eat the Doct'rina
flesh, and drink the blood,' may be a figurative speech to exclude * Anthropo- Chris-
phagiam,' i. e. ' The eating of man's flesh.' The which is, when we eat man's ''^°^'
flesh, cut in morsels, as we eat common meat ; so as we neither have, nor eat
Christ in the sacrament."
Weston : — " I understand your short and learned answer, which doth sufii- The
ciently content me. But now to the second question, which is of transubstan- ^'^•^""I^
t.; r ^ question,
tiation.
" The Scripture calleth it bread :
" Ergo, It is bread."
Harpsfield : — " In the name of bread all is signified which we do eat."
JVesfon : — " Theodoret an ancient writer, in his first dialogue, saith, that
Christ changed not the nature, but called it his body."
Harpsfield: — "He doth there speak ' de symbolo,' which is 'Externa species Asingle-
sacramenti,' i. e. ' The outward form of the sacrament,' He meaneth, that that ^°'® ''""
doth tarry in his own nature." Theo-"
doret.
[Moreover, as it was reported, he brought for his answer Augus-
tine, " In sententiis Prosperi."]
Weston : — " Theodoret also, in his second dialogue of those kinds of bread
and wine saith, ' Nee naturam egrediuntur, manent etiam in sua substantia.'
'They go not out of their own nature, but they tarry in their own substance.'"
Harpsfield: — "They are understood to be of the same substance wherein
they are turned."'
Weston : — " But what say you to this ? ' Manent in priori substantia,' i. e.
' They remain in their former substance.' "
Harpsfield : — " ' Symbola manent,' i. e. ' The outward signs do tarry.' " Sym-
Weston : — " But what is meant here by this word 'symbolum V " bolum,
Harpsfield : — " The outward form or shape only of the nature." **"' '
Weston: — " Then you cannot call them a substance."
Harpsfield : — " Yes, sir, every thing hath a certain substance in his kind."
Weston : — " That is true ; but accidents are not substances in their kind."
Harpsfield : — " Sunt quid in suo genere."
[Of this they contended much.]
Weston : — " Chrysostome saith,' ' Like as before it is consecrated, it is bread .
so after it is consecrated, it is delivered from the name of bread, and is endued
with the name of the Lord's body ; whereas the nature doth remain.' "
(1) "Manducare camem, et bibere sanguinem est tropicus sermo." August, de Doctrina
Christiana.
(2) And how are they turned, if they remain " in priori substantia."
(3) " Sicut, antequam consecratur, panis est : sic, postquam consecratur, liberatus est ab appel-
latione panis, donatusque est appellatione corporis Domini, cum natura remanet." Chrysost. ad
Ca;sarium Monachum. [See Appendix.]
520 OBSERVATIONS AND CENSUHKS
Sfary. Harpsfield : — " Where read you this place, I pray you?"
Weston : — " Here, in Peter Martyr I find it ; I have his book in my hand."
A. D. Harpsfield : — " The author shall be of more credit, before that I make so
1554. much of'him, as to frame an answer unto it."
Weston : — " Indeed I know not well where he findeth it. But Gelasius
saith, that the nature of bread and wine do tarry."
Gelasius. Harpsfield: — " What is that Gelasius?"
fp'eston : — " A bishop of Rome."
Harpsfield : — " Then he allowed the mass ?"
Weston: — "Yea, and oftentimes said it: and purgatory he also allowed, and
so prayer for the dead, relics, and invocation to saints."
Harpsfield : — " Belike then, he meant nothing against transubstantiation."
Weston: — " It doth appear so indeed. But Origeni saith, that the material
bread doth tarry, and is conveyed into the privy, and is eaten of worms."
Harpsfield : — " Tush, tush ! this place appertaineth unto holy bread."
Weston : — " What ! doth it appertain to holy bread ?"
Harpsfield : — " Yea, unto holy bread."
Weston : — " By what means can you show how this miraculous work bringeth
Christ into the sacrament?"
Harpsfield : — " By the Scripture I prove that, which saith, ' Hoc est corpus
meum,' 'This is my body.'
Weston : — " It doth rejoice all us not a little, that you have so well main-
tained the sound doctrine of the sacrament of the altar, wherein you have
faithfully cleaved to the catholic church, as an only stay of our religion : by
the which means you have proved yourself meet to be authorized further
towards the practising of the Scripture.
" And here, I do openly witness, that I do thoroughly consent with you ;
and have, for disputation's sake only, brought these arguments against you,
which you have right learnedly satisfied : and now all things being done, after
our form and manner, we will end this disputation, saying, ' In oppositum est
sacra theologia; in oppositum est,' " etc.
Certain (©U.^ecbation.^ ot vjiensSucei^ gi'lien ta tije lieaocc, upon Uje
5^i.^putation.P of tije SBij^Ijop.^ anu ©octoc^ aijote mentloneD.^
DECLARING WHAT JUDGMENT IS TO BE GIVEN, AS WELL
TOUCHING THE ARGUMENTS OF THE ADVERSARIES, AND
ALSO TO THE ANSWERS OF THE MARTYRS.
jj,pe,'ji^. Thus ye have heard, in these aforesaid disputations about the holy
supper of the Lord, the reasons and arguments of tlie doctors, the
answers and resolutions of the bishops, and the triumph of the pro-
locutor triumphing before the victory with " vicit Veritas ;"" who
rather in my mind should have exclaimed " vicit potestas ;*" as it
happeneth always " ubi pars major vincit meliorem." For else if
" potestas" had not helped the prolocutor more than " Veritas,'" there
had been a small " victoria." But so it is, where judgments be par-
tial and parties be addicted, there all things turn to victory, though it
be never so mean and simple : but, contrariwise, all partiality set
apart, if censure should be given upon these disputations with upright
and indifferent judgment, weighing with the arguments of the one
(1) Origen in Matt. xv.
(2) For these observations, etc. to tlie close of the Queen's letter to the mayor and aldermen of
Oxford, on page 532, see Edition 1563, pages 991 to 999 inclusive. In later Editions Foxe sums
up the disputations in these words: " First, of the opponents' part, neither was there almost any
argument in true mood and figure rightly framed : neither could the answerers he permitted to say
for themselves ; and if they answered any thing, it was condemned before they began to speak.
Again, such disturbance and confusion, more like a conspiration than any disputation, without all
form and order, was in the schools during the time of their answering, that neither could the
answerers have place to utter their minds, neither would the opponents be satisfied with any
reasons."
UPON THE DISPUTATION AFORESAID.
521
side the answers of the otlier, we shall perceive victor.y there falsely ■'^'"'y-
brasrged, where no victory was. A.D.
If in these disputations it had so been, that the distinction of the 1554.
answerers had been wiped away or removed by the opposers ; or if the
arguments of the opponents' side had been so strong- that they could
not be dissolved of the answerer, then would I confess victory gotten.
But seeing now all the arguments, brought against the bishops, to be
taken away by a plain distinction of Really, Spiritually, and Sacra-
mentally : and, again, this distinction of theirs so to stand in force,
that the contrary arguments of the other part were not able to infringe
the same, therefore we must say, as is said, " vicit non Veritas, sed
potestas.""
And, for the reader s sake, to make the matter more largely and
evidently to appear, concerning the distinction made of the bishops
in this disputation (whereby they did both repeat the arguments
objected, and manfully maintain the verity), here have we, as in a
brief sum or table, expressed, as well their arguments, as the distinc-
tions and answers of the other part to the same.
In these disputations the controversy is of the body of Christ, The tody
either to be present with us, or to be eaten of us, or to be united to pre*^ent!'
us ; which presence, eating, and uniting of him to us, standeth three „nft";j^"'^
manner of ways. Really, Spiritually, and Sacramentally. And these reaiiy,'
three things must be considered after three divers respects ; for the any,' mid
lack of the knowledge and consideration whereof, the papists, who j^entaiiy
take upon them most to maintain this matter, are much deceived and
deceive many ; of whom I cannot marvel enough, that they, being
so full of distinctions in all their other questions, in this one matter
neither will make distinction themselves, nor abide it in others. For
who seeth not that the presence of Christ's body is one, to the faith
and spirit of man — which is spiritual ; and another to the body of
man — which is bodily.
Besides these two, there is also another presence differing from
them both, which is " sacramental."" Of things diverse and differing
in themselves we must speak diversely, except we will confound
things together which nature hath distincted asunder. Now they of
the catholic part, as they call themselves (other men call them papists),
whether for rudeness they cannot, or for wilfulness they will not see,
speaking of the real presence of Christ, think there is no other presence
of Christ real but in the sacrament; being deceived therein two manner
of ways. First, that they consider not the nature of q, sacrament ; a double
which is, not to exhibit the thing in deed Avhich it doth represent, but "^l?^°!
to represent effectually one thing by another : for that is the pro- pi^ts.
perty of a sacrament to bear a similitude of one thing by another
thing ; of the which two things the one is represented, the other
in deed exliibited. Secondly, that they consider not the operation of
faith, which, penetrating up to heaven, there apprehendeth the real
body of Christ, no less, yea and more effectually, than if he were here
bodily present to the eye.
To these two, the third error also of these men may be added : in
that they seem either not to weigh the operation of Christ's passion
enough, or else, not to feel the heavy torment of sin and miserable
hunger of man's soul ; which, if they did feel, they would easily
522 OBSERVATIONS AND CENSURES, ETC.
Mary, pcrccive what a necessary and opportune nourishment to man's con-
A T\ science, were the body of Christ on the cross broken, and his blood
1554". shed.
Wherefore these are to be distincted after their right terms. For
that which is sacramental, by and by, is not real ; and, like as the
real presence of Christ's body is to be distincted from the spiritual
presence, so is it to be said of the eating, and also of the co-uniting
or conjunction, betwixt his body and us : for as there is a real eating,
so there is a spiritual eating, and also a sacramental eating.
Now the papists, whensoever they speak or read of the eating of
Christ''s body, conceive no other eating of him but only of that in
the sacrament, and no otherwise ; which is false and the cause of great
The error, in that they see not, neither do consider, hoio Christ is eaten,
chn"st °^ ""^^ ^^^y '^'i\h. the symbols or sacrament, but also without the sacra-
with the ment : which eating standeth inwardly by faith, and pertaineth to
ment and the Spirit of man, in apprehending or digesting with the stomach of
tlie'^sacra- ^^'^^^ thosc things which by the outward sacrament are represented.
ment. And of this spiritual eating of Christ speaketh the sixth chapter of
St. John.
Besides this spiritual eating there is also a sacramental manduca-
tion of Christ his body, under, and with, the elements of bread and
wine ; that is, when both the mouth and spirit of man receiveth both
the bread and the body together, in divers and sundry respects, bread
substantially, the body sacramentally. The spirit receiveth the body
only and not the bread.
The like distinction also is to be made of the uniting or conjunc-
tion betwixt Christ and us Avhich is both real, spiritual, and sacra-
mental.
Further, here is to be noted, that to this sacramentally uniting,
eating, and presence of Christ, in or under the sacrament, belong two
things. Mutation and Operation, which the doctors much speak of.
This " Mutation''' is double, substantial and accidental.
Mutation is called substantial, when one substance is changed into
another, as water into wine, the rod of Aaron into a serpent, etc. ;
and this mutation, which they call " transubstantiation," belongeth
nothing to the Lord's Supper.
The other mutation, which is accidental (whereof the doctors
entreat), standeth in three points : that is, when the use, the name,
and the honour of the sacramental elements be changed. In use :
as, Avhen the use of common bread is changed to a mystical and hea-
venly use, the name of bread and wine is changed to the name of
the body and blood of Christ ; the honour, from a not reverent, to a
reverent receiving of the same, etc.
About "• Operation" the Romish clergy make much ado ; thinking
there is no other operation but only transubstantiation. And this
operation they ascribe to the five words of the priest : saying, that
Christ, in calling a thing, maketh the thing so to be.
We affirm also that the words of Christ do work, but not as they
do say ; to wit, they work effectually in the material bread and wine :
not in altering or trans-elementing the substance there, as Harding
saith, page 489, but in sanctifying the aforesaid creatures to be a sacra-
ment, which cannot be but only by the virtue of the word and of the
THE BODY OF CHRIST PRESENT, EATEN, AND UNITED TO US.
523
Holy Ghost, as St. Austen saith ;' for else no priest or creature
hath any such power to make a sacrament.
Of these foresaid distinctions here followeth a brief Table to make
the contents hereof more plain.
Mary.
A.D.
1554.
A Table declaring divers and sundry respects how the holy real body of
Christ our Saviour, both in the Sacrament and beside the Sacrament
is present, eaten, and united to iis.
REALLY. Present.
SPIRITU-
ALLY.
SACRA-
MENT-
ALLY.
So was the body Eaten.
of Christ once
present here on
earthwithus.and
hall be again at
the day of his
coming. Other-
wise it is not here
really present but
only to our faith,
really apprehend-
his body in
heaven, and here
feeding upon the
same in earth.
And thus is he
present only to
good men, whe-
ther with the
symbols or with-
out the symbols.
Spiritually we
say his body to
be present, when
either the body of
Christ is present
to our spirit and
faith, or when
the virtue of his
body is present
and redoundeth
to our bodies and
spirits by grace :
and this differetli
from the other
real presence
above in this, that
the one hath re-
spect to the body
apprehended: the
other to the thing
that doth appre
hend.
Sacramentally
his body is pre-
sent by represen-
tation of another
thing, which bear-
eth a similitude
or a memorial of
hisboQy ; and this
sacramental pre
sence, pertaining
to the outward
mouth of the re-
ceiver, is common
as well to the
good, as to the
evil. And this
sacramental pre-
sence ought not
to be alone, but
to be joined with
the spiritual pre-
sence, &c.
Eaten.
Really, not
with our bodily
mouth, but with
the mouth of
faith, apprehend-
ing the real body
of Christ, which
suffered for us,
and worketh to
nourishment
of life and grace,
&c.
Spiritually, we
eat the",body and
blood of Christ,
not with mouth
and teeth, but
with faith only
whensoever we
believe on the
passion of Christ,
being the true
bread of life and
the only food of
man's soul. And
thus is he eaten,
but only of good
men, as well be-
sides the sacra
ment, as with the
sacrament. And
of this eatin
speaketh the 6th
of John. And so
was he eaten in
the time also of
the old law.
Sacramentally,
we eat with our
bodily mouth the
mysteries of
bread and wine,
not being the real
body in deed, but
representing the
real body in deed
i. e. Non panem
dominum, sed pa
nemdomini : and
this eating, if it
benot joined with
the other two
above it profiteth
nothing, and so is
eaten only of the
evil. If it be ad-
joined, then is it
eaten of the good,
and them it pro-
fiteth.
Really and cor-
porally the body
ofChrist is united
to us by his in-
carnation,and the
partaking of our
flesh.
Spiritually he
is united unto us,
when the pro-
perties of his holy
body : as his in-
nocency, power,
glorification, eter-
nity, beatitude,
&c. are united to
our bodies and
spirits, which
Cometh by our
faith in him, ac-
cording to his
words John xvii.
Ego in eis, et tu
in me, &c. And
this uniting
standing by
grace, cometh as
well besides the
sacrament, as
with the sacra-
ment, only to the
Godly.
The sacrament,
as it is not the
real body itself of
the Lord : so it
causeth not itself
any real con
junction betwixt
Christ's real body
and ours, but re-
presenteth the
same, declaring,
that as the ma-
terial bread di
gested in our
bodies is united
to the same, so
the body of Christ
being received by
faith changeth
our spirits and
bodies to the na
ture of him.
(1) August, de Trinitate, lib. iii. cap. 4.
524
Mary.
A.D.
1554.
THE BODY OF CHRIST I'KESKNT, EATEN, AND UNITED TO US.
To the sa-
cramental
presence and
eating of
Christ, per-
taineth two
things chiefly
to be consi-
dered.
MUTATION.
Substantial.
Accidental.
And of this ^
vuitatio7i speak
the doctors,
meaning not of
the change of
substance, but
of accidencies,
which standeth
ill three things.
Whereby one substance is changed into
another : as, water into wine, tlie rod of
Aaron into a serpent, &:c. And this mu-
tation (which they call transubstantiation)
belongeth nothing to the sacrament. For
then accidents of bread should al.so be
changed, as the accidents of Aaron's rod
were changed with the substance into a
^ serpent.
As when the use of
common bread is
changed into a mystical
and heavenly use.
iWhen the name of
bread and wine pass
away, and are changed
into the name of the
body and blood of the
Lord, and so is the
name changed.
3. Ill honour.
OPERATION.
In the Sacraments
Of the Sacraments .
/ As when the bread
and wine which before
were received not with
honour, are now re-
ceived with honour and
(reverence : not that we
honour the bread and
wine, but the things re-
presented in them. As
in a king's letters and
seal, we honour the
king and not the seal.
The operation of the
word in the sacraments
is this, to change not
the substance of the sa-
crament: but that the
substance thereof re-
maining, may be made
the body of Christ : that
is, the sacrament of the
body of Christ. And
this operation can not
come but by the Holy
Ghost. Whereof August,
lib. iii. cap. 4, de Tri-
nitate, saith : Panis non
sanctificatur in sacra-
mentum tam magnum,
nisi operante invisibi-
\ liter Spiritu Dei.
/ The operation of Sa-
craments is thought of
the Papists to give
grace, which in very
deed give not grace of
their own work : but
only serve as instru-
ments and means of
that grace and life,
which Cometh from
God. So Peter calleth
, verbum vits, the word
of life: and St. Paul
calleth the Gospel of
Christ the power of
God to salvation : not
that they themselves
give life and salvation,
but that they are cer-
tain means and instru-
ments of that life and
salvation, which cometh
\ to us from God.
A TABLE OK ARGUMENTS BROUGHT AGAINST CRANMER.
525
To the spiritual
presence and
manducation of
Christ, princi-
pally belongeth
the 6th chap, of
St. John : albeit,
two sorts of
bread are there
specified.
Bodily, or
Sacramental.
Of the Old
Testament.
,/ Christ to come :
as Manna, the
Rock, &c.
Signifying {
Of the New
Testament.
Christ being
already come : as
the holy Eucha-
\ rist.
C^ August, in Psalm 77. [§ 2.] Idem in mysterio
cibus illorum et noster, signiificatione idem, sed
non specie.
Spiritual bread, -which is Christ himself, born for
us, and given for the life of the world, John 6. My
flesh is meat in deed, &c.
Thus hast thou, gentle reader, in this aforesaid table set forth unto
thee the diverse respects how the real body of our Saviour is eaten in
the sacrament and out of the sacrament, etc. By which table, if
thou mark it well, thou mayest answer easily to the most part of the
arguments Avhich the papists bring. And now these things being
premised, let us see and examine the arguments of the aforesaid
doctors, here in brief sum repeated again, and, afterwards, annex the
resolution of the same, with the number also of the pages where
they are to be found.
A Table of the Principal Arguments brought against Doctor Cranmer.
I. Chedsey : — That thing which was given for us, is here contained ; ex
verbis Christi. See page 449.
The substance of bread was not given for us : Ergo, the substance of bread is
not contained in the sacrament.
II. Oglethorpe .- — This word body, being " praedicatum," doth signify sub-
stance. See page 450.
But one substance is not predicated, or affirmed denominatively, upon an-
other : Ergo, it is an essential predication, and, so, it is his true body and not
a figure of his body.
III. Oglethorpe : — Christ hath no less care for his espouse than a father for
Ills household. See page 450.
No father maketh his will with tropes for deceiving his household : Ero-o,
Christ used no tropes in making his Will or Testament.
IV. Weston: — A good heir will not say that the testator did lie.' See
page 450.
\Vhoso saith, that the testator " spake by figures," saith that the testator did
lie : Ergo, he that saith that Christ our testator spake by figures is no good heir.
V. Cole : — If it be bread it cannot be the body; a disparatis. See page 451.
But Christ saith it is his body : Ergo, it cannot be bread.
(1) Augustine in Psalm Ixxvii. [§ 2.] " Idem in mysterio cibus iJIorum et nostt-r, sigiiificatioiie
idem, sed non specie."
(2) Augustin. De unitate Eccle.s. cap. 10. [§ 28.]
Mary.
A.D.
1554.
526 A TABLE OF ARGUMENTS BROUGHT AGAINST RIDLEY.
Mary. V[. Weston : — The same flesh is given us to be eaten, by which he is made
" our brother and kinsman.' See page 451.
A. If- gy i,[s true, natural, and organical flesh, he is made our brother and kins-
^^^'^' man : Ergo, he gave us his true and organical flesh to eat.
VII. Weston: — He gave us the same flesh, which he took of the Virgin.
See page 4.52.
He took his flesh of the Virgin not spiritually : Ergo, he gave his true flesh
and not [his flesh] spiritually.
VIII. Weston : — As mothers nourish their children with their milk, so Christ
nourished us with his body.^ See page 452.
Mothers nourish not their infants spiritually with their milk : Ergo, Christ
nourisheth us not spiritually with his body.
IX. Weston : — If Christ gave wine for his blood, then he gave less than
motliers to their infants.^ See page 452.
Chrysostome saith, " Christ gave more to us, than mothers to their infants :"
Ergo, he gave not wine for his blood.
X. Weston : — That thing which is worthy the highest honour, is showed
forth in earth.* See page 453.
Christ's body is worthy the highest honour : Ergo, Christ's body is showed
forth in earth.
XL Chedsey : — The soul is fed by that which the body eateth. * See
page 45 G.
The soul is fed by the body of Christ : Ergo, the body eateth the body of
Christ.
• j. XII. Chedsey: — The flesh eateth Christ's body that the sold may be fed
therewith.^ See page 456.
The soul is not fed with the sacrament but with Christ's body : Ergo, the
flesh eateth the body of Christ.
XIII. Tresham : — As Christ liveth by his Father, so we live by his flesh
eaten of us. See page 458.
Christ liveth by his Father naturally, not by imity of will : Ergo, we live by
eating Christ's flesh naturally, not by faith only and will.
XIV. Yoimg : — A figurative speech is no working thing ; Christ's speech is
a working thing : ' (see page 462 :) Ergo, Christ's speech is not figurative in
this sacrament. 8
XV. Pie : — The words of Christ work that, there, which redeemed the
people. See page 4G4.
The natural blood of Christ redeemed the people : Ergo, the words of Christ
make, there, the natural blood of Christ.
XVI. Chedsey: — As Christ is truly and really incarnate, so is he truly and
I'eally in the sacrament. See page 466.
But Christ is truly and really incarnate : Ergo, Christ is truly and really in
the sacrament.3
XVII. Weston: — The substance of our flesh could not be increased thereby,
except it were the true body and blood of Christ. See page 467.
But the substance of our body is increased thereby, which we receive in the
sacrament :'" Ergo, it is the true body and blood, which we receive in the
sacrament."
A Table of the Principal Arguments objected against Doctor Ridley.
XVIII. Smith: — Christ, after his ascension, was seen really and corporally
on earth : (see page 48 1.) Ergo, notwithstanding his ascension, and continual
abiding at the right hand of the Father, he may be really and corporally on
earth.
Or thus ; Christ's ascension into heaven letteth not, but that he may be,
really and corporally, seen on the earth : Ergo, his ascension letteth not, but
that he may be, reallv and corporally, in the sacrament.
(1 ) Chrv'sostom. ad popul. Antioch. llom. 61. [In Johan. hom. 46. § 3.]
(2) Ex Chrysost. in Matt. cap. xxvi. Hom. [82, § 5.] (3) Ex Chrysost. ut supra.
(4) Ex Chry.sost. Hom. 24, [in 1 Cor. § 5.] (5) Ex Tertul. " De Carnis Resurrectione."
(C) Ex Tertul. ibid. (7) Ambrosius, " De Sncrament." Lib. iv. cap. 9. " De iis qui initiantur."
(8) Cranmerns : — " Dicendo dixit non fecit dicendo."
Append,!. (9) Ex Justin. Apolog. 2. [§ 66.] (10) Ex Ireneo. [lib. v. cap. 2.]
(1 1) Cranmcrus : — " Tert. nutritur corpus pane symbolieo, anima corpore Christi."
A TABLE OV ARGUMENTS BROUGHT AGAINST LATIMER. 527
XIX. Weston : — We offer one thing at all times. There is one Christ in all Mary.
places, both here complete, and there complete :' (see page 482 :) Ergo, by
Chrysostome, there is one body both in heaven and earth. -^" ^•
XX. Smith : — He was seen of Paul as being born before his time, after his '^^^-
ascending up to heaven [1 Cor. xv.]. See page 483.
But his vision was a corporal vision : Ergo, he was seen corporally on earth,
after his ascension.
XXI. Tresham : — He was seen after such sort that he might be heard : (see
page 484:) Ergo, he was corporally on the earth, or else how could he be
heai'd.
XXII. Smith: — He was seen so of him as of others. See page 484.
But he was seen of others being on earth, and appeared visible to them on
earth : Ergo, he was seen of Paul on earth.
XXIII. Weston : — Christ left his flesh to his disciples, and yet, for all that,
he took the same up with him :^ Ergo, he is present here with us. See page 486.
XXIV. Ward : — He delivered that which he bade them take. See page 488.
But he bade them not take material bread, but his own body : Ergo, he gave
not material bread, but his own body.
XXV. Weston : — That which Christ gave we do give. See page 489.
But that which he gave was not a figure of his body, but his body ; ^ Ergo,
we give no figiire, but his body.
XXVI. Ward: — My sheep hear my voice and follow me. See page 489.
But all the sheep of Christ hear this voice, " This is my body," without a
figure : Ergo, the voice of Christ, here, hath no figure.
XXVII. ^Fart?; — Christ gave us his verj' and true flesh to be eaten.* See
page 490.
But he never gave it to be eaten but in his last supper and in the sacrament
of the altar: Ergo, there is the very true flesh of Christ.
XXVIII. Ward: — He desired to eat his passover. See page 490.
But the Judaical passover was not his: Ergo, he meant not of the Ju-
daical passover.
XXIX. Ward : — He gave us his flesh to be eaten, which he took of the
earth, in which, also, he here walked,' etc. See page 491.
But he never gave his flesh to be eaten, but when he gave it at his supper,
saying, " This is my body :" Ergo, in the eucharist he gave us his flesh.
XXX. Curtop : — That which is in the cup is the same that flowed from
the side of Christ.^ See page 493.
But his true and pure blood did flow from the side of Christ : Ergo, his true
and pure blood is in the cup.
XXXI. Watson : — Every sacrament hath a promise of grace annexed unto
it. See page 494.
But bread and wine have not a promise of grace annexed unto it: Ergo, the
bread and wine are not sacraments.
XXXII. Smith : — Every man may bear, in his own hands, a figure of his
body. See page 496.
But Augustine denieth that David could carry himself in his hands: Ergo,
Augustine ? speaketh of no figure of his body.
XXXIII. Tresham: — Evil men do eat the natural body of Christ:* (see
page 497 :) Ergo, the true and natural body of Christ is in the sacrament of the
altar.
XXXIV. Weston: — We worship the selfsame body in the eucharist, which
the wise men did worship in the manger.^ See page 500.
But that was his natural and real body, not spiritual : Ergo, the real body of
Christ is in the eucharist.
Arguments objected against Master Latimei.
Seton's argument, formed by Weston : — You say. That which was forbidden
in the Old lestament is commanded in the New. See page 508.
(I) Chrysost, Horn. 17. ad Hebraos. [§ 3.] (2) Chrysost. Horn. 2. "Ad popul. Antioch." [§ 9.]
(3) Ex Theophylacto. (4) Ex Justin. Apolog. 2. (§66.] (5) Ex Augustin.in Psalm.xcviii.
(6) Chrys. 1 Cor. x.; Hom, 24. (7) On Psalm xxxiu. Cone. 1. [§ 10.]
(8) August, lib. V. " Contra Donatistas." cap. 8. (9) Ex Chrysost. 1 Cor. Hom. 24. [§ 5.]
528 ANSWERS AND RESOLUTIONS
Mary. To drink blood was forbidden in the Old Testament and commanded in the
New : Ergo, by your own saying, it is the very blood that we drink in the New.
A. D. Cartwright : — If the true body of Christ be not really in the sacrament, all
1554. the whole church hath erred from the apostles' time. See page 508.
But Christ would not suffer his church to err : Ergo, it is the true body of
Christ.
The Argument of Doctor Cranmer objecting against Harpsfield.
Doctor Cranmer : — Christ's body, in heaven, hath quantity. See page 516.
The papists say, Christ's body in earth hath no quantity : Ergo, by the pa-
pists Christ hath two bodies, one in heaven, another in earth.
Doctor Cranmer : — They that do eat the flesh of Christ, do dwell in him, and
he in them. See page 517.
The wicked do not remain in him, nor he in them : Ergo, the wicked eat
not his flesh, nor drink his blood.
HERE FOLLOW THE ANSWERS AND RESOLUTIONS TO THE
ARGUMENTS ABOVE MENTIONED, BY NUMBER
AND ORDER OF THE SAME *,
And first to tlie Arguments objected against Doctor Cranmer.'
I. First, to answer to Chedsey's first argument : Cranmer denieth the argu-
ment, and may well so do, for the form thereof is faulty; Avhich, being in the
first figure, hath his minor negative. Again, he answereth to the major by a
distinction, being two ways : liow the body may be contained Really : — and so
it is false ; Sacramentally, — and so it is true.
Papa est II. One substance or " disparatum'' cannot be affirmed of another properly ;
lupus )jut; figuratively it may : and therefore we say this is a figurative locution :
oneTub- Bread is the body of Christ (meaning bread to be a figure of the body),
stance III. The minor is false; for, though equivocation of one word sometimes,
ofa'iiou'^ jjeradventure, may deceive, yet the whole sense or locution, being tropical,
denomi- doth not deceive, but rather serveth for beautifying of the oration, and for the
natively, better help of the hearers. And if the trope be not perceived of all, the fault
is not in the trope, but in their ignorance.
IV. The authority of St. Augustine, " De unitate Ecclesiae," proveth the
major, which we also do allow. For who knoweth not that a man, at his
death, will commonly speak the truth ? But we deny the minor. That he wliich
speaketh by figure or trope doth lie : that St. Augustine yet hath not proved,
nor Dr. Weston either. Christ, after his supper, being more near his death,
saith, " Transferatur a me calix iste ;" calling his passion " the cup," by a me-
taphor ; yet he lied not.
V. Cole saith, " This argument cannot be dissolved." But Cranmer's answer
cannot be infringed ; for, if one " disparatum " cannot be afifirmed of another
by any way than by that rule, " Christ is not the rock ;" " Bread cannot be the
body" (being disparate one from the other) I grant, speaking properly ; but
figuratively or sacraiuen tally, it may.
VI. and VII. Cranmer answereth to the major by a distinction : " The same
body is given which was born of the Virgin, but not after the same manner."
Of the Virgin, his body was born really: in the sacrament, it,.is eaten sacra-
mentally and figuratively.
VIII. The noiu-ishment of mothers and of Christ agree in this, wherein they
are compared : that is, that they both do nourish their children with their own
bodies, but not after one way of nourishing. The mother feedeth her infant
by putting her milk into his mouth and body, really; Clu-ist likewise feedeth
us with his body broken for us ; but not in putting his flesh broken into our
bocaes, but in offering the passion of his body to our faith spiritually, and in
the bread sacramentally.
IX. The major is false : Christ giveth not only wine for his blood, but giveth
both wine and his blood. Wine as a holy sacrament of his blood, to be taken
(1) These answers of John Foxo, not being interesting'- to general readers, are printed in smaU
type. — Eu.
TO TIIK ARGUMENTS ABOVE MEXTIOXED. 529
with moiitli, wherein, not the wine, but his blood, is to be considered ; and also, Mary.
besides the wine, he giveth bis blood to be received with fsiith, and these two
be more than mothers give to their infants. ^rr^
X. In this argument is a point of false packing ; for where Chrysostome hath, '^"^ ■
" Ostenditur in terra," the prolocutor thrusteth in "est in ten-a." And so is
the argument answered— the body of Christ is showed here on earth in a sacra-
ment, and the same body, so showed, is worthy highest honour.
XI. and XII. This argument is to be denied for lack of form, except Chedsey
would thus form it : " Tlie soul of man is fed therewith that the body catcth ;
The soul of man is fed with Christ's body, and not with sacraments: ergo, the
body of man eateth the body of Christ, and not the sacrament," etc. — First, the
major is false as it standeth. And here note the deceit of Chedsey in putting
in " therewith," which Tertullian hath not; his words be these, " Caro abluitur,
ut anima emaculetur ; caro corpore et sanguine Christi vescitur, ut anima de
Deo saginetur ;" etc. — Here Chedsey, for " de Deo," hath " de eo;" which cor-
rupteth the meaning of Tertullian, who saitli " de Deo :" meaning that the
soul is fed spiritually, and the body sacramenlally. Secondly, to the minor: if
the soul be not fed with the sacraments, how is it true then that the papists say
the sacraments give grace ?
XIII. The major is false and to be denied: for the similitude of Christ's
living by bis Father, and our living by eating the body of Christ, is not like.
For if Christ live, naturally, by his Father, so do not we eat the body of Christ
naturally in the sacrament, nor live naturally by eating the same ; but naturally
we live by Christ, in that he took our natural body — not that we eat his natural
body.
XIV. To the minor it is answered by a distinction: "For the speech of
Christ worketh two manner of ways, by making, and by instituting." The
speech of Christ, at the supper, worketh, not by making any new substance or
by changing the old, but by instituting a sacrament by the power of the word
and of the Holy Spirit ; of which instituting St. Augustine speaketh ? " Panis non
sanctificatur in sacramentum tarn magnum, nisi operante invisibiliter SpirituDei."
XV. To the major, being grounded upon the words of Ambrose, the arch- Dicendo
bishop answereth, That there is the same blood which redeemed the people, dixit sed
but not after the same manner; for, on the cross, the blood of Christ was there, dicendo;
simply and really : at the supper and in the cup, it is sacramentally and by a sed insti-
similitude. As Ambrose saith himself in another place, " As thou hast received "' '
the similitude of his death so also thou drinkest the similitude of his precious
blood." — [De Sacram. lib. iv. cap. 4.]
XVI. As concerning this argument here is to be noted, that the archbishop chedsey
found fault with Chedsey for false translating of Justin, "Cibum ilium consecra- f^'^ifji'l^
turn per sermonem," etc. ; where as the Greek text of Justin hath not Itpfvddcrav, ^-oVds.
hnt fvxafjKTTTjdelcrav rpocprjv; that is "non consecratum," meat not conse-
crated, but over which thanks be given, etc. Then to the argument; If Christ be
so truly in the sacrament, as he was truly incarnate of the Virgin, then can there
he no transubstantiation ; for, as " Verbum caro factum est," not by clianging
tlie substance of the word into the substance of flesh, so is not the substance
of bread changed into the body.
XVII. To the XVIIth, the major, as it standeth, is not to be granted : "The
substance of our flesh may be nourished and increased with that which is re-
ceived, though it be not the true and real body of Christ ; for the bread, beiu"-
a sacrament of Christ's real body, may feed the body of man, and so doth the
real body of Christ properly feed the soul and not the body ; as Tertullian saith,
' Nutritur corpus pane symbolico, anima corpore Christi.' "
Next follow the answers and resolutions to the arguments objected
against Dr. Ridley ; wherein the less labour shall need to be taken,
because he, being more practised in the schools, hath sufficiently and
fully answered the same before.
XVIII. Argument: This argument doth not hold; and thatfor three causes,
as Dr. Ridley in his answers seemeth to infer. First, that the preionce of Christ
(I) Augustin. lib. iii. " de Triiiitate."
VOL. VI. M M
.5-SO ANSWERS TO THE ARGUMENTS ABOVE MEXTIOXED.
Mary, may be upon earth " secundum rem aliquam quae ad corpus Cliristi pertinet,"
■ and not according to his real or corporal substance ; and so he granteth his
^' ^' ascension not to let his presence to be in the sacrament. Secondly, if Christ,
^^^^' after his ascension, was seen here in earth, as to Paul, Stephen, and Peter, etc.,
yet, whether he appeared from heaven to them on earth, or whether their eyes
from earth were rapt up to him in heaven, it is doubtful ; and of things doubtful
no certain judgment can be given. Tliirdly, though he had so manifested
himself at certain times to be seen as pleased him, yet by that is proved tliat
he was, and not that he is present here now in earth ; and therefore, as this,
his abiding in heaven is no let but that he may be in the sacrament if he list,
so this his appearing sometimes on the earth, is no proof that lie list now to be
in the sacrament when he may.
XIX. To the antecedent: " One Christ is complete at all times, and in all
places ;" but Chrysostome saith not, that ojie body of Christ is in all places.
XX. and XXI. It may be that Christ might appear to Paul, not he coming
down from heaven — but that the eyes of Paul, rising up to heaven, there might
apprehend him. Again it may be, that the power and glory of Christ might
appear to Paul, and yet the body of Christ remain still in heaven ; but, if his
body was then really present on earth, yet his body was not at one time both
in heaven and earth together. But what should we say then to the pix 1 If
the body of Christ be so often on the altar and so long in the pix as they make
him, then, by this reason, Christ's body is either seldom, or never, lightly, in
heaven.
XXII. He answereth to the minor by a distinction : If the being or appear-
ing of Christ here on the earth be referred as to a place, so he denieth that
Paul or others did see him corporally being here on earth ; but if it be referred
as to the verity of his person, so he granteth it may be. And yet, as is said,
whether he descended down, or their spirits ascended up, it is doubtful: certes,
to whomsoever he appeared, yet his appearing was in the air above, and not
on the earth.
XXIII. The force of this argument is grounded upon Chrysostome,'
" Christus et nobis reliquit, et ipsam habens ascendit." To the which it is
thus answered : That Christ both took his flesh and left the same with us ; but
not after the same manner: for he took up his flesh really, and left the same
behind sacramentalty. And therein he did more than Elias, for he, as he left
his mantle behind him really, so he took the same with him no manner of way.
XXIV. In this argument of master Ward, as the terms stand, is neither right
figure nor mode. Again, there is a " fallax a dicto secundum quid ad id quod
simpliciter ;" and therefore the minor is well denied. For Christ, in giving them
his body to eat, did not give his body " simpliciter" 'to be eaten, but after a
certain manner, that is, sacramentally his body, and materially bread ; and so
both bread and his body, in sundry respects.
XXV. The minor of this argument standeth upon Theophilact,' " Non dixit
figura est carnis meas, sed caro mea est;" which author, as he is not to be num-
bered among the most ancient, so neitlier among the most soundest writers.
He was about that time, when this controversy about transubstantiation began
first to grow, and wlien the contention was between the Greek church and the
Latin about the proceeding of the Holy Ghost, etc. But, to let autliority stand :
to this place upon St. Mark is answered by another place of the said author upon
St. John, cap. vi. : '■ Attende quod panis in mysteriis non est tantum figuratio
quaedam carnis Domini, sed ipsa caro Domini," etc. ; meaning that above, which
be speaketh here, that the sacrament is not only a figure (that is, no bare and
void figure), but a reverent sacrament of the body, and, after a manner, the
body itself, of Christ. *
XXVI. The minor hereof is untrue, if it stand universally for all the true
sheep of Christ.
XXVII. The major of this argument, taken out of Justin,' may be taken two
ways : for tlie giving of the body of Christ, may be understood either really,
and so the major is false ; or spiritually, and so the minor faileth : for he gave
his flesh, not only in the supper, but also on the cross.
XXVIII. The major is false: The Judaical passover is not strange from
Christ, for that he is the Lord of all.
lO Hoin. 2. ad pop Aiitiorh. (2) Theophylact. in Marc. cap. xiv. (3) Justinus, Apol. 2,
THE QUEEN"'s letter TO THE MAYOR OF OXFORD. 5S1
XXIX. The minor is denied : for he gave his flesli to be eaten, both in tlie Mary.
pucharist and also otherwise ; as is before declared : In the eucharist, sacra-
mentally to be eaten ; on the cross, and also in the word, spiritually. A. D.
XXX. To the major he answereth : The true blood, and the same blood which ^^^^'
issued out of his side, is in the cup ; but not after the same manner. From his
side it streamed, really and substantially. In the cup it is sacramentally, that
is, by way and condition of representation, so by him ordained. The question
is not of being, for that is granted on both parties, but of the manner of being,
which now in heaven is really ; in the receivers is spiritually ; in the eucharist
sacramentally.
XXXI. The minor is thus to be understand : Bread and wine,as it is common
bread and conmion wine, have no promise ; but, as they be sanctified into a
sacrament of the Lord's body and blood, they have promise of grace annexed;
but so annexed, that not they themselves have or give the grace, but they are
only as instruments whereby grace cometh, not for tlieir sake, but for that tiling
which they represent.
XXXII. This argumentof Dr. Smith lacketh his right shape andform, having Dr.Smith
four terms, etc. Further, to the sequel, which he inferreth upon this argument : f?'*'''.'^'.'',
" But Christ bare himself in his own hands : ergo, he bare no figure of his body," of Augus-
etc. To this is answered by a distinction, really and sacramentally. Really, neither t'"e.
David nor Ciu-ist did bear himself in his own hands ; sacramentally, David
could not bear himself, but Christ so did at the supper ; and that Augustine
meaneth, adding this word, " quodam modo," after a certain manner; expound-
ing thereby his words before. And this Dr. Smith falsely and craftily leaveth
out, in alleging the doctor's words.
XXXIII. Evil men do eat the natural body of Christ, he granteth, but only
sacramentally ; that is, that thing which beareth a sacrament of the natural body
of Christ : but good men eat the same, both sacramentally and spiritually.
XXXIV. To the major he answereth : We worship the same natural body
of Christ, which the wise men did worship, but not after the same manner ; that
is, not really here present to our bodies, as he was to theii-s, but spiritually or
sacramentally; and, so we worship Christ spiritually in liis word and Scrip-
tures, and yet we say not that he is really present in the Scriptures.
Resolutions to the Arguments objected against Master Latimer.
XXXV. To the major of this argument, master Latimer answereth himself
sufficiently before in the line 12, p. 506. As touching drinking of blood, it is
forbidden in the Old Testament ; and commanded in the New, as touching the
matter, but not as touching the manner of the thing, etc.
XXXVI. First he denieth the major ; secondly he distincteth the word
" church" in the minor ; for as tliere is the true church of Christ which he never
suffereth to err, in the whole, from the apostles' time (although it may, in part,
sometime), so there is the popish church, and thaterreth and hath erred; which
first begat the error of transubstantiation in the time of pope Innocent III.,
about the year 1215.'
Here followeth a copy of the letter of warrant, sent from the
queen to Richard Atkinson, mayor of Oxford ; Richard Ivery, and Arpc7,d,x.
William Tovy, bailiffs ; and the rest of the aldermen and inhabitants
of the same city, concerning the custody and bringing forth of the
said bishops to the disputations.
A Letter of Warrant, etc.
To our trusty and well-beloved the mayor, aldermen, and other the
inliabitants of the city of Oxford.
Trusty and well-beloved, we greet you well. And where Dr. Craumer,
late archbishop of Canterbury, Dr. Ridley, and Hugh Latimer clerk, now
(I) In the fourth Latcran council convoked by Innocent III. in 1215, this imperious pontiff puh-
lished no less than seventy laws or decrees, without deigning to consult any one; by which the
papal power was extended and new articles of faith enjoined.— Eu.
M M 2
532 KKPORT OF MISORDERED DISPUTATION AT OXFORD.
Mary, remaining in your custody, by our appointment, have, besides other their great
crimes, maintained and openly set forth divers heresies and erroneous and most
V^']:: pernicious opinions, contrary to the catholic faith of Christ's church, to the great
ofi'ence of Almighty God, and evil and dangerous example of all our faithful
See and loving subjects : — like as it hath been wisely considered in the convocation
''' '■ of the bishops, prelates, and other the clergy of this our realm, that the heresies,
moved and nourished by the foresaid persons and other their adherents, being
no less perilous for the state of our realm than hurtful to the setting-forth of
God's glory and the furtherance of the catholic religion, are meet to be, by
learning convinced and overthrown in time : — so have they, for that purpose,
appointed certain grave and well-learned doctors and others, as well of that our
university of Oxford as of our university of Cambridge, to hear in open dispu-
tations the said Cranmer, Ridley, and Latimer ; so as their erroneous opinions,
being by the word of God justly and truly convinced, the residue of our subjects
may be thereby the better established in the true catholic faith : We therefore,
minding to have the truth of Christ's catholic religion set forth and justly
established among our loving subjects, to his glory and benefit of this our realm,
do let you wit, our will and pleasure is, that when, and as often as, the said
learned persons appointed, for that purpose shall require you to cause the said
Cranmer, Ridley, and Latimer, every or any of them, to be brought to the
place of open disputation, you shall not only give order for the safe conveying
thither of them, or anv one or two of thoni, nt the hours to them to be ap])ointed,
but also to receive them again into your custody, to be kept altogetlier or seve-
rally as the commissioners shall appoint from time to time, until further order
shall be taken in this behalf accordingly. Given under our signet, at our manor
of St. James, the 11th of April, and in the first year of our reign.**
The Report and Narration of Master Ridley, concerning the mis-
ordered Disputation had against him and his Fellow-Prisoners at
Oxford.'
I never yet, since I was born, saw or heard anything done or handled more
vainly or tumultuously, than the disputation which was with me in the schools
at Oxford. Yea verily, I could never have thought that it had been possible to
have found amongst men recounted to be of knowledge and learning in this
realm, any so brazen-faced and shameless, so disorderly and vainly to behave
themselves, more like to stage-players in interludes to set forth a pageant, than to
grave divines in schools to dispute. The Sorbonical clamours — which at Paris
1 have seen in times past, when popery most reigned— might be worthily
thought (in comparison of this Thrasonical ostentation) to have had nuich
modesty. And no great marvel, seeing they which should have been moderators
and overseers of others, and which should have given good examples in words
and gravity; they themselves, above all others, gave worft example, and did, as
No verity it were, blow the trump to the rest, to rave, roar, rage, and cry out. By reason
^ou4lt for whereof (good christian reader) manifestly it may appear, that they never sought
in This for any truth or verity, but only for the glory of the world, and their own
disputa- bragging victory. But lest, by the innumerable railings and reproachful taunts,
wherewith I was baited on eveiy side, our cause — yea rather God's cause and
his church's — should be evil spoken of, and slandered to the world, through false
reports and untrue examples given out of our disputations, and so the verity
might sustain some damage, I thought it no less than my duty to write mine
answers ; to the intent that whosoever is desirous to know the truth thereof,
may by this perceive, as well those things which were chiefly objected, as sum-
marily that which was answered of me unto every of them. Howbeit (good
reader) I confess this to be most true, that it is impossible to set forth either ail
that was (God knoweth) tumultuously and confusedly objected of their parts, being
so many ; speaking many times altogether so thick, that one could not well hear
another, neither all that was answered on my behalf to them so sundry and
divers opponents.
Moreover, a great part of the time appointed for the disputations was vainly
consumed in opprobrious checks and reviling taunts (with hissing and clapping
(1) Herr ccda the long passage preserved from the edition of 1.563 : see supn'i, p. .520. note (2.)
(2) Sec the Harleian MSS. Number 422, art. 53, 60, 68, and the Appendix.— Ed.
CRANMEE, RIDLEY, AND LATIMER CONDEMNED. 533
of hraids), and that in the English tongue, to procure the people's favour Mary.
withal. All which things, when I with great grief of heart did behold, pro- : —
testing openly, that such excessive and outrageous disorder was unseemly for ^- ^*
those schools, and men of learning and gravity, and that they which were the ^^'^'*'
doers and stirrers of such things, did nothing else but betray the slenderness of Taunts
their cause, and their own vanities : I was so far off, by this my humble complaint, ^^}'^ re-
from doing any good at all, that I was enforced to hear such rebukes, checks, used^n
and taunts for my labour, as no person of any honesty, without blushing, could tiiis dis-
abide to hear the like spoken of a most vile varlet, against a most wretched put^tion.
ruffian.
At the first beginning of the disputation, when I should have confirmed mine
answer to the first proposition in few words (and that after the manner and law
of schools) ; afore I could make an end of my fi.rst probation, which was not pi^jj^y
very long, even the doctors themselves cried out, " He speaketh blasphemies! could not
he speaketh blasphemies !" And when I on my knees besought them, and that ^^ sufter-
heartily, that they would vouchsafe to hear me to the end (whereat the prolo- forth Ms
cutor, being moved, cried out on high, "Let him read it! let him read it!") : protesta-
yet, when I began to read again, there followed immediately such shouting, ''°"'
such a noise and tumult, such confusion of voices, crying, " Blasphemies! blas-
phemies !" as I, to my remembrance, never heard or read the like ; except it
be that one, which was in the Acts of the Apostles, stirred up of Demetrius the
silversmith, and others of his occupation, crying out against Paul, " Great is
Diana of the Ephesians ! great is Diana of the Ephesians ! " And except it
be a certain disputation which the Arians had against the orthodox, and such
as were of godly judgment in Africa ; where, it is said, that such as the presi-
dent and rulers of the disputation were, such was the end of the disputations:
all were in a hmly-burly ; and so great were the slanders which the Arians cast
out, that nothing could quietly be heard. This writeth Victor, in the second
book of his history.
Tiie which cries and tumults of them against me so prevailed, that, will I,
nill I, I was enforced to leave oft" the reading of my probations, although they
were short. If any man doubt of the truth hereof, let the same ask any
one that was there, and not utterly perverted in popery ; and I am assured
he will say, I spake the least. But, to complain of these things further, I will
cease.
And further, speaking of tliis disputation, he conckideth with these
words :
" And thus was ended this most glorious disputation of the most holy fathers,
sacrificers, doctors, and masters ; who fought most manfully, as j'e may see, for
their God and goods, for their faith and felicity, for their country and kitchen,
for their beauty and belly, with tiiumphant applauses, and favour of the whole
university."
After the disputation of master Latimer ended, which was the ISth The three
of April ; the Friday following, which was the 20th of the said at'orfo?d
month, the commissioners sat in St. Mary''s church, as they did the fore'^J^^e^'
Saturday before, and Dr. Weston used particularly dissuasions with commis-
every one of them, and would not suffer them to answer in any wise, "°'^"^'
but directly and peremptorily, as his words were, to say whether they
would subscribe, or no. And first to the archbishop of Canterbury, he
said, he was overcome in disputations. To whom the archbishop an-
swered, that whereas Dr. Weston said, he hath answered and opposed,
and could neither maintain his own errors, nor impugn the verity ;
all that he said was false. For he was not suffered to oppose as
he would, nor could answer as he was required, unless he would have
brawled with them ; so thick their reasons came one after another. Ever
four or five did interrupt him, that he could not speak. Master
Ridley and master Latimer were asked what they would do : they
534
LETTER OF RIDLEY TO THE PROLOCUTOU.
Mary.
A. D.
lo54.
Cranraer,
Ridley,
and Lati-
mer con-
demned.
The arch-
bishop
and his
fellow-
prisoners
separat-
ed.
Papists
have
small
consci-
ence in
perform-
ing pro-
mises.
replied, that they would stand to that they had said. Then were
they all called together, and sentence read over them, that they were
no members of the church : and therefore they, their fautors and
■ patrons, were condemned as heretics. And in reading of it, they
were asked, whether they would turn or no : and they bade them
read on in the name of God ; for they were not minded to turn. So
they were condemned all three.
After which, sentence of condemnation being awarded against
them, they answered again every one in his turn, in manner and
effect of words, as followeth : the archbishop first beginning thus :
The Archbishop of Canterbury : — " From this your judgment and sentence,
I appeal to the just judgment of God ahnighty ; trustmg to be present with him
in heaven, for whose presence in the altar I am thus condemned."
Dr. Ridley : — " Although 1 be not of your company, yet doubt I not but my
name is written in another place, whither this sentence will send us sooner,
than we should by the course of nature have come."
Master Latimer .- — " I thank God most heartily, that he hath prolonged my
life to this end, that I may in this case glorify God by that kind of death."
Dr. Weston to Latimer .- — " If you go to heaven in this faith, then I will never
come thither, as I am thus persuaded."'
After the sentence pronounced, they were separated one from
another; videlicet, the archbishop was returned to Bocardo, Dr.
Ridley was carried to the sherifTs house, master Latimer to the bailiffs.
On Saturday following, they had a mass with a general procession
and great solemnity. Dr. Cranmer was caused to behold the proces-
sion out of Bocardo ;^ Dr. Ridley out of the sherifTs house ; Latimer
also, being brought to see it from the bailiffs house, thought that he
should have gone to burning, and spake to one Augustine Cooper, a
catchpole, to make a quick fire. But when he came to Carfax,^ and
saw the matter, he ran as fast as his old bones would carry him, to
one Spenser's shop, and would not look towards it. Last of all, Dr.
Weston carried the sacrament, and four doctors carried the canopy
over him. Immediately after the sentence was given. Dr. Ridley
writeth to the prolocutor in manner as followeth.
A Letter of Bishop Ridley to the Prolocutor.*
Maister prolocutor, ye remember, I am sure, liow ye promised me openly
in the schools, after my protestation, that I should see how mine answers were
there taken and written of the notaries whom ye appointed (me fateor neminem
recusante) to write what should be said, and to have had license to have added
imto tliem, or to have altered them, as upon more deliberation should have
seemed me best. Ye granted me also, at the delivery of mine answers unto
your first proposition, a copy of the same : — these promises be not performed.
If your sudden departure be any part of the cause thereof, yet I pray you
remember that they may be performed ; for performance of promises is to be
looked for at a righteous judge's hands. Now I send you here mine answers in
writing to your second and third propositions, and do desire and require earnestly
a copy of the same ; and I shall, by God's grace, procure the pains of the writer
to be paid for, and satisfied accordingly. Master prolocutor, in the time of mine
answering in the schools, when 1 would have confirmed my sayings with
authorities or reasons, you said then openly, that I should have time and place,
to say and bring whatsoever I could, another time, and the same your saying
(1) Weston, here, giveth sentence against himself. (2) A prison so called.— Eb.
(3) The market-place, " Quadrivium" in Latin. — Ed.
(4) This letter and the next are given according to the Edition of 1563, p. 977, except that they
are there exhibited as one letter. — Ed.
LETTEKS OF RIDLEY AND CRANMfsK. 53i
was then there confirmed of other of the commissioners : yea, and (I dare Mary.
say) the audience also thought then, that I should have had anotlier day, to
have brought and said what I could say, for the declaration and confirmation of A.D.
mine assertions. Now that tliis was not done, but so suddenly sentence given 1554.
before the cause was perfectly heard, I cannot hut marvel at all; and the due
reformation of all things which are amiss, I commit .to Almighty God my hea-
venly Father, who, by his dear Son our Saviour Jesus Christ whom he hath
made the universal judge of all flesh, shall truly and righteously judge both you
and me.
On Monday next ensuing, after these things done and past, being
the 23d of the said month of April, Dr. Weston, prolocutor, took
his journey up to London, with the letters certificatory from the
university unto the queen, by wliom the archbishop of Canterbury
directed his letters su))plicatory unto the council. The which letters,
after the prolocutor had received, and had carried them well-near
half way to London, by the way he opened the same, and seeing the
contents thereof, sent them back again, refusing to carry them, etc.
Likewise bishop Ridley, hearing of the prolocutor's going to London,
writeth to him his letters, wherein he desireth him to carry his
answers up to certain bishops in London, the form of which letters,
first of Dr. Ridley, then of the archbi.shop ; and lastly, another
letter of Dr. Ridley to the archbishop, here in order followeth.
Another Letter of Bishop Ridley to the Prolocutor.
Maister prolocutor, I desire yon, and in God's name require you, that you
truly bring forth and show all my three answers, written and subscribed with
mine own hand, unto the higher house of the convocation, and especially unto
my lord chancellor, my lords of Duresme, Ely, Norwich, Worcester, and Chi-
chester ; and also to show and exhibit this my writing unto them, v. hich in these
few lines here I write now unto you. And that I did make this request unto
you by this my writing, know ye that I did take witness of them by whoin I did
send you this writing, and of those which were then with them present; viz.
the two bailiffs of Oxford and of maister Irish, alderman, then there called to
be a witness. By me Nicholas Ridley, the 23rd of April, anno 1554.'
The Copy of the Archbishop of Canterbury's Letter to the Council,
sent by Dr. Weston, who refused to deliver it.
In right humble wise showeth unto your honourable lordships Thomas
Cranmer, late archbishop of Canterbury, beseeching the same to be a means
for me unto the queen's highness for her mercy and pardon. Some of vou
know by what means I was brought and trained unto the will of our late sove-
reign lord king Edward the Sixth, and what I spake against the same ; wherein
I refer me to the reports of your honours and worships. Furthermore, this is
to signify unto your lordships, that npon Monday, Tuesday, and Wednesday
last past, were open disputations here in Oxford against me, master Ridley
and master Latimer, in three matters concerning the sacrament : first, of the
real presence : secondly, of transubstantiation : and thirdly, of the sacrifice of
the mass. Upon Monday, against me ; npon Tuesday, against Dr. Ridley ; and
upon Wednesday, against master Latimer. How the other two were ordered,
I know not ; for we were separated, so that none of us knoweth what the other
said, nor how they were ordered. But as concerning myself, I can report. Dr. The arch-
Chedsey was appointed to dispute against me, but the disputation was so con- iJis'iop
fused, that I never knew the like ; every man bringing forth what him liked ^red'to
without order : and such haste was made, that no answer could be sufi^ered to answer
be taken fully to any argument, before another brought a new argument. And '^""^' '"
in such weighty matters the disputation must needs be ended in one day, which mMi^^"
(1) This letter is followed, in the Edition of 15(i3, by an address of Ridley to the reader, for
which see the Appendix.— Ed.
536
THINGS DONE IN THE FIRST YE All OF QUEEN MAllY.
Mary.
A.D.
1554.
Haste
made in
condemn
ins the
arch-
bishop
and his
fellows.
can scantly be ended in three months. And when we had answered them, they
would not appoint us one day to bring forth our proofs, that they might answer
us, being required by me thereunto ; whereas I myself have more to say, than
can be well discussed, as I suppose, in twenty days. The means to resolve the
truth, had been to have suffered us to answer fully to all that they could say ;
and then they again to answer us fully to all that we can say. But why they
would not answer us, what other cause can there be, but that either they feared
their matter, that they were not able to answer us, or else for some conside-
ration they made such haste, not to seek the truth, but to condemn us, that it
must be done in post-haste before the matters could be thoroughly heard — -for
in haste we were all three condemned of heresy. Thus much I thought good
to signify unto your lordships, that you may know the indifferent handling of
matters, leaving the judgment thereof unto your wisdoms. And I beseech
your lordships, to remember me, a poor prisonei*, unto the queen's majesty ;
and I shall pray, as I do daily unto God, for the long preservation of your
good lordships in all godliness and felicity.
April 23, 1554.
Disputa-
tion in
Cam-
bridge in-
tended.
Bishop Ridley to Archbishop Cranmer.
I wish ye might have seen these mine answers before I had delivered them,
that ye might have corrected them. But, I trust, in the substance of the matter
we do agree fully, both led by one spirit of truth, and both walking after one
rule of God's word. It is reported, that seijeant Morgan,' the chief justice of
the Common Pleas, is gone mad. It is said also, that justice Hales hath recanted,
perverted by Dr. Moreman. Item, that master Rogers, Dr. Crome, and master
Bradford shall be had to Cambridge, and there be disputed with, as we were
here ; and that the doctors of Oxford shall go likewise thither, as Cambridge
men came hither. When ye have read mine answers, send them again to
Austin, except ye will put any thing to them. I trust the day of our delivery
out of all miseries, and of our entrance into pei-petual rest, and into perpetual
joy and felicity, draweth nigh : the Lord strengthen us with his mighty Spirit
of grace !
If you have not to write with, you must make your man your friend. And
this bearer deserveth to be rewarded ; so he may, and will do you pleasure.
My man is trusty, but it grieveth both him and me, that when I send him with
any thing to you, your man will not let him come up to see you, as he may to
master Latimer, and yours to me. I have a promise to see how my answers
were written in tlie schools, but as yet I cannot come by it. Pray for me, I
pray for you, and so shall I for you. The Lord have mercy of his church, and
lighten the eyes of the magistrates, that God's extreme plagues light not on
this realm of England ! — Turn, or burn.
A.D.
1553
to
1554.
Appendix.
OTHER THINGS WHICH HAPPENED !X THIS REALM, IN THIS
TUMULTUOUS TIME.
These disputations being thus discoursed and ended, which were at
Oxford in the month of April, as is aforesaid : now let us return
again to the prosecuting of our story, touching other things likewise
that liappened in other parts of the realm, in this tumultuous time of
queen Mary. And because things that happened in that time were
so many and divers, that it is hard to keep a perfect order in reciting
them all — to the intent therefore to insert things left out before, or
else to prosecute the same more at full, we have thought here a little
to interrupt the order of time (albeit not much), returning again to
the month of July the year before, viz. 1553. In the which month
of July, I showed before, how the duke of Northumberland was
apprehended by the guard, and brought to London by the earl of
Arundel, and other lords and gentlemen appointed for that purpose,
(1) This justice Morgan gave sentence against lady Jane.
THINGS DONE IN THE FIIIST YEAH OF QUEEN iMARY. 537
<in St. James's day (being tlie 25tli of July), and so to the Tower, Mary.
where he remained. ~A~D~
These be the names of them that were committed to the Tower 1553
with the duke. First, the earl of Warwick, the earl of Huntingdon, to
lord Ambrose Dudley and lord Henry Dudley, lord Hastings, who ^''^^-
was delivered again the same night ; sir John Gates, sir Henry Gates, '^'le
sir Andrew Dudley, sir Thomas Palmer, and Dr. Sands, chancellor of them that
am bridge. mitted to
The 26th of July, the lord. marquis, of Northampton, the bishop '^J^'^jiJ'^j^^^
of London, lord Robert Dudley, and sir Richard Corbet, were brought duke of
and committed to the Tower. umbe'i"-
The 27th of July, the lord chief justice of England, and the lord ^^"''•
Mountacute,' chief justice of the Common Pleas, were committed to
the Tower.
On the Friday, being the 28th of July, the duke of Suffolk,
and sir John Cheke were committed to the Tower.
The 30th of July, the lord Russel was committea to the sheriff
of London's custody.
The 31st of July, the earl of Rutland was committed to the Fleet.
On the same day, being Monday, the duke of Suffolk was deli- Duke of
vered out of the Tower again.
On Thursday the 3d of August, the queen entered into the city
of London at Aldgate, and so to the Tower, where she remained
seven days, and then removed to Richmond.
On Friday the 4th of August, Dr. Day was delivered out of the
Fleet.
On Saturday the 5th of August, the lord Ferrers was committed Bonner
to the Tower, and the same day Dr. Bonner was delivered out of the iibeity.
Marshalsea. The same day at night, Dr. Coxe was committed to the
Marshalsea, and one master Edward Underhill to Newgate.^ Also
the same day Dr. Tonstal and Stephen Gardiner were delivered out
of the Tower, and Gardiner received into the queen's privy council,
and made lord chancellor.
On Sunday the 6th of August, Henry Dudley, captain of the
guard at Guines,^ who before had been sent to the French king by
his cousin the duke of Northumberland, after the dispatch of his
ambassage with the French king, returned to Guines, and so was
taken, and this day brought to the Tower.
On Monday the 7th of August, " Dirige " in Latin was sung
within the Tower, by all the king's chapel, and the bishop of Win-
chester was chief minister ; whereat was present the queen, and most
part of the council.
On Tuesday the 8th of August,* the king's body was brought to j!^^"^^^^.^
Westminster, and there buried ; where Dr. Day, bishop of Chichester,
preached. The same day a mass of Requiem was sung within the
Tower, by the bishop of Winchester, who had on his'mitre, and did
all things as in times past was done ; at which mass the queen was
present.
(1) Sir Edward Montague, is meant. He had been spealver of the House of Commons in the
reign of Henry VIII.
(2) Of tlie sufferings of this man, a narration is given by Strype, from an account which Under-
hfll himself drew up and sent to Foxc. See Mem. under Mary, cap. 6. — Ed.
f." A small town four miles from Calais.— Ed. (4) Stow says the flth of August.— Ed.
body
buried.
538 THINGS DOXE IN THE FIRST YEAR, OF QUEEN MARY.
Afary. On Tliursday the duke of Norfolk came forth of the Tower, with
. Y) whom the duchess of Somerset was also delivered this Thursday.
1553' Ori Sunday the 13th of Auijust, Dr. Bourn preached at Paul's
to Cross : of the which sermon read before.^
1554. In the week following, commandment was given throughout the
jp^iz. city, that no apprentices should come to the sermon, nor bear any
knife or dagger.
Bradford Ou the Wednesday, being the 16th of August, master Brad-
others ford, master Beacon, and master Veron, were committed to the
'^ed't™ « Tower : with whom also master Sampson should have been committed,
Tower, and was sought for the same time at master Elsing's house in Fleet-
street, where master Bradford was taken ; and because he was not
found, the bishop of Winchester fumed like a prelate, with the
messenger.
On the Friday, being the 18th of August, the duke of Northum-
berland, the marquis of Northampton, and the earl of Warwick, were
arraigned at Westminster, and there the same day condemned ; the
duke of Norfolk that day being the high judge.
On Saturday the 19th of August, sir Andrew Dudley, sir John
Gates, sir Henry Gates, and sir Thomas Palmer, were arraigned at
Westminster, and condemned the same day ; the lord marquis of
Winchester being high judge.
On that clay a letter was sent unto sir Henry Tirril, Anthony
Brown and Edmund Brown, esquires, praying them to commit to
ward all such as should contemn the queen's order of religion, or
should keep themselves from church, there to remain until they be
conformable, and to signify their names to the council.
Dr. Wat- On Sunday the 20th of August, Dr. Watson, the bishop of Win-
preached chesters chaplain, preached at Paul's Cross, at whose sermon were
cro^s!^* present the marquis of Winchester, the earl of Bedford, the earl of
Pembroke, the lord Rich, and two hundred of the guard with their
halberts, lest the people should have made any stir against the
preacher.
On Monday the 21st of August, the duke of Northumberland,
the marquis of Northampton, sir Andrew Dudley, sir John Gates,
and sir Thomas Palmer, heard a mass within the Tower, and after
mass they all five received the sacrament in one kind only, as in the
popish time was used. On the which day also queen Mary set forth
a proclamation, signifying to the people, that she could not hide any
longer the religion which she from her infancy had professed, etc. :
inhibiting in the said proclamation printing, and preaching. The
tenor whereof read before.^
Execu- On the Tuesday, being the 22d of August, the duke of North-
tion at the . ^ ^ . o ^
Tower- umbcrlaud, sir John Gates, and sir Thomas Palmer, were beheaded
^'"" at the Tower-hill, as before is said.^ The same day certain noble
personages heard mass within the Tower, and likewise after mass,
received the sacrament in one kind.
On Sunday, the 27th of August, Dr. Chedsey preached at PauFs-
Cross ; and the same day the bishop of Canterbury, sir Thomas Smith.
and the dean of Paul's, were cited to appear the week following before
the queen''s commissioners, in the bishop's consistory within PauFs.
(l)Page3yi. (2) Page 3no. (.1) Page ,",83.
CRAXMER PURGETH HIMSELF. 539
In tliis mean time it was noised abroad by running rumours flilscly Mary.
and craftily devised ; either to stablish the credit of the mass, or else ^ ^y
to bring Thomas Cranmcr, archbishop of Canterbury, out of credit, 1553
that he, to curry favour with queen Mary, should promise to say to
" Dirige mass " after the old custom for king Edward, and that he ^^^^-
had already said mass at Canterbury, etc. Wherefore, to stop the
noise and slanders of those rumours, on the 7th of September, 1553,
he set forth a letter, which was also printed, in purgation of himself,
the copy of which letter here ensueth :
A Purgation of Thomas, Archbishop of Canterbury, against certain
Slanders and Rumours falsely raised upon him.^
As the devil, Christ's ancient adversary, is a liar, and the father of lies,
even so hath he stirred up his servants and members to persecute Christ, and his
true word and rehgion, with lying : which he ceaseth not to do most earnestly
at this present time. For whereas the prince of famous memory, king Henry
the Eighth, seeing the great abuses of the Latin mass, reformed some things
therein in his lifetime, and after, our late sovereign lord king Edward the Sixth,
took the same wholly avvay, for the manifold and great errors and abuses of the
same, and restored in the place thereof Christ's holy supper, according to
Christ's own institution, and as the apostles used the same in the primitive
church ; the devil goeth about now, by lying, to overthrow the Lord's supper
again, and to restore his Latin satisfactory mass, a thing of his own invention
and device. And to bring the same more easily to pass, some have abused the
name of me, Thomas archbishop of Canterbury, bruiting abroad, that I have
set up the mass at Canterbury, and that I offered to say mass at the burial of
our late sovereign prince king Edward the Sixth, and that I offered to say mass
before the queen's highness, and at Paul's church, and I wot not where. And
although I have been well exercised these twenty years to suffer and bear evil
reports and lies, and have not been much grieved thereat, but have borne all
things quietly : yet, when mitrue reports and lies turn to the hinderance of
God's truth, they are in no wise to be suffered. Wherefore, these be to signify
unto the world, that it was not I, that set up the mass at Canterbury, but it was
a false, flattering, lying, and dissembling monk,- which caused mass to be set
up there without mine advice or counsel : " Reddat iili Dominus in die illo."
And as for offering myself to say mass before the queen's highness, or in any
other place, I never did it ; as her grace well knoweth. But if her grace will
give me leave, I shall be ready to prove, against all that will say the contrary,
that all that is contained in the Holy Communion, set out by the most innocent
and godly prince king Edward the Sixth, in his high court of parliament, is
conformable to that order which our Saviour Christ did both observe, and com-
mand to be observed ; and which his apostles and the primitive church used
many years : — whereas the mass, in many things, not only hath no foundation
of Christ, his apostles, nor the primitive church, but is manifestly contrary to
the same, and containeth many horrible abuses in it. And although many,
either unlearned or malicious, do report, that master Peter Martyr is unlearned,
yet, if the queen's highness will grant therexuito, I, with the said master Peter
Martyr, and other four or five, which I shall choose, will, by God's ffrace, take
upon us to defend, not only the common prayers of the church, the ministration
of the sacraments, and other rites and ceremonies, but also all the doctrine and
I'eligion set out by our sovereign lord king Edward the Sixth, to be more pure,
and according to God's word, than any other that hatli been used in England
these one thousand years : so that God's word may be judge, and that the
reasons and proofs of both parties may be set out in writing, to the intent, as
well that all the world may examine and judge thereon, as that no man shall
start back from his writing. And whereas they boast of the faith, that hath
been in the church these fifteen hundred years, we will join with them in this
point ; and that the same doctrine and usage is to be f'oilowed, which was in
ill See the Harleian MSS. in the Brit Miis. No. 422, artic. 8, in Grinclairs handwriting.— Ed.
.'2) This monk was Dr. Thornton, a cruel murderer of God's peojilo. of whose horrible end ye
?)iall read hereafter, partly also in the Life of Cranmer. [See the Appendi.x.— Ed.]
540 A GENERAL PARDON, BUT MANY EXCEPTED.
Mary, the cluircli fifteen hundred years past : and we shall prove, that the order of
the church, set out at this present in this realm by act of parliament, is the
A. D. same that was used m the church fifteen hundred years past — and so shall they
1553 be never able to prove theirs,
to
^^^'^- The same Thursday, being the 7th of September, 1553, lord
Mountacute chief justice, and the lord chief baron, were delivered
out of the Tower.
Arp",dii. The 13th of September,' the reverend father, master Hugh Lati-
mer was committed to the Tower.
The 1-ith of September,^ the archbishop of Canterbury was com-
mitted to the Tower.
The 26th of September, one master Gray of Cambridge, called
before him one master Garth, for that he would not suffer a boy of
Peter-house to help him say mass in Pembroke-hall ; which was
before any law was established for that behalf.
The queen came to the Tower of London upon the Thursday, the
28th of September. And, upon the Saturday following, she rode
from the Tower through the city" of London, where were made many
pageants^ to receive her ; and so she was triumphantly brought to
Westminster to Whitehall.
Upon the Sunday, being the 1st of October, 1553, the queen''s
highness went from Whitehall to Westminster-abbey, accompanied
with the most part of the nobility of this realm, namely these : the
duke of Norfolk, the earl of Arundel, the earl of Shrewsbury, the
marquis of Winchester, the earls of Derby, Bedford, Worcester,
Cumberland, Westmoreland, Oxford, Sussex, Devonshire, Pembroke,
the lord Dacres of the north, lord Ferrers, lord Cobham, lord Aber-
gavenny, lord Wentworth, lord Scrope, lord Riche, lord Vaux, lord
Howard, lord Connyers, lord Morley, lord Paget, and the lord Wil-
loughby , with other nobles, and all the ambassadors of divers coun-
tries, and the mayor of London, with all the aldermen. Also out of
the abbey, to receive her coming, came three silver crosses, and to
the number of fourscore, or near upon, of singing men, all in very
rich and gorgeous copes. Amongst whom was the dean of West-
minster, and divers of her chaplains, which bare every one some
ensign in their hands, and after them followed ten bishops, mitred
all, and their crosier staves in their hands, and rich copes upon them
Mary" Gvcry ouc. And in this order they retvn-ned from Westminster-hall
crowned, before the queen to the abbey, where she Avas crowned by Stephen
Gardiner, bishop of ^Vinchester and lord chancellor of England.
Dr. Day's p^^ ^]^g (^ij^-,g ^f ^\^q corouatiou Dr. Day, bishop of Chichester, made a
sermon. •' -*■ . .
sermon to the queen's majesty, and to the rest of the nobility.
General Also there was a general pardon proclaimed within the abbey at
thecoro- the Same time of her coronation, out of which proclamation all the
Kx'^epl prisoners of the Tower and the Fleet were excepted, and sixty-two
tions. niore ; whereof master Whitchurch and master Grafton were two.
The 3d of October, the vice-chancellor of Cambridge did challenge
one master Pierson, for that he ministered still the communion in his
own parish, and did receive strangers of other parishes to the same,
(1) stow says the 14th of September.— Ed. (2) Sept. 15, according to Stow.— Ed.
(,i) Amonjist tliese pageants, stood a certain man upon the top of the eagle upon Paul's steeple,
with a flag in his hand.
WESTON S SERMON AT PAUL S CROSS. 541
and would not say mass. Whereupon, within two days after, he was Mary.
clean discharged from further ministering in his cure. ~XT7~
On the Wednesday following, the archbishop of York was com- 1553
mitted to the Tower. to
On Thursday, being the 5th of October, the queen rode to the par- ^^54.
liament in her robes, and all the nobility with her, and when they were ^"'^''"
set in the parliament-house, the bishop of Winchester made to them ndeth to
a solemn oration, and scrjeant Pollard was chosen speaker of the uanfJlu-
parliament. The same day the bishops of Lincoln, Hereford, and '^°^^'*-
Chester, were discharged from the parliament and convocation.
Also, the 10th of October, the earl of Huntingdon was delivered
out of the Tower.
On the Sunday after, being the loth of October, master Laurence ^pp^j,>.
Saunders preached at Allhallows in Bread-street in the morning;
where he declared the abomination of the mass, with divers other saunders,
matters, very notably and godly : whereof more shall be heard (by preaching
the Lord's leave) hereafter, when we come to his story. In which asainst
his doing, as he showed himself to be God's faithful minister, so is he commit '
sure not to be defrauded of God's faithful promise, who saith, " Om- Mtrshat*
nis qui confltebitur me coram hominibus, confitebor et ego ilium ^^^•
coram Patre meo qui est in coelis." But about noon of the same Matt. x.
day, he was sent for by the bishop of London, and from thence com-
mitted to the Marshalsea.
On the Sunday following, being the 22nd of October, Dr. Weston weston's
preached at PauFs Cross ; who, in the beginning of his sermon, willed st°rnion.
the people to pray for the souls departed, on this wise : " You shall
pray for all them that be departed, that be neither in heaven, nor
hell, but in a place not yet sufficiently purged to come to heaven,
that they may be relieved by your devout prayers.'' He named the
Lord's table an oyster-board. He said, that the catechism in Latin,
lately set out, was abominable heresy, and likened the setters-out of
the same catechism to Julian the apostate, and the book to a dialogue
set out by the said Julian the apostate, wherein Christ and Pilate
were the speakers ; with manv other things. Which sermon, with Weston's
all the points thereof, master Coverdale the same time learnedly con- conT °ted
futed by writing ; Avhich remaineth yet in my hands to be seen. daie"^'^'^
In the week following began the disputations in the Convoca-
tion-house in Paul's church, whereof sufficient hath been before
declared.
The 26th of October, the vice-chancellor of Cambridge went to
Clare-hall, and in the presence of Dr. Walker displaced Dr. Madew,
and placed master Swynbourne in the mastership there, by force of the
lord chancellor's letters ; for that he was (as they termed it) " uxora-
tus," that is, married.
The 28th of October, the papists in the King's college in Cam- Running
brifige (not tarrying the making of any law, but of their blind zeal), j'aw!"^'^*
had their whole service again in the Latin tongue ; contrary to the
law then in force.
The last day of October, the vice-chancellor of Cambridge did
sharply reprove and threaten one master Thrackold, for that he chal-
lenged the said vice-chancellor, who hod suffered master Bovell (con-
trary to the statutes then in force) quietly without punishment to
542 XKW BISHOPS MADE
Mary, dcpai't, notwithstanding that he refused to swear to the supremacy of
A J) the queen, and the abrogation of the bishop of Rome.
155;} The 3d of November the vice-chancellor sent for the curate of
to the Round Parish in Cambridge, commanding him not to minister
1^54. ai^y more in the English tongue ; saying, he would have one uniform
The order of service throughout the town, and that in Latin, -with mass :
pro'cTed- "which was established the twelfth day of this month,
mffntain- ^he 6th of November, master Pollard preached at St. Michael's,
edinCam- and in his sermon approved purgatory.
" See The 28th of November, the archdeacon's official visited in Hinton,
Appendix. ^^Yieie he gave in charge to present all such as did disturb the queen's
proceedings, in letting the Latin service, the setting up of their altars,
and saying of mass, or any part thereof: whereby it was easy to see,
how these good fellows meant to proceed, having the law once on
their side ; that thus readily, against a manifest law, would attempt
the punishment of any man.
'^^s , The 15th of December there were two proclamations at London ;
acts re- the onc for the repealing of certain acts made by king Edward, and
pealed. ^^^ ^j^^ setting up of the mass, for the 20th of December then next
following : the other was, that no man should interrupt any of those
that would say mass.
The parliament beginning about the 5th of October, continued till
the 5th of December. In the which parliament were dissolved as well
all the statutes made of praemunire, in the time of king Henry the
Eighth, etc., as also other laws and statutes concerning religion and
administration of sacraments, decreed under king Edward the Sixth,
as is partly above touched. In the which parliament moreover was
appointed, the 20th of December next ensuing, the same year 1553,
that all the old form and manner of church-service, used in the last
year of king Henry, should now again be restored.
On new-year's even, being the last day of December, the lord
marquis of Northampton was delivered out of the Tower.
A priest About this time a priest of Canterbury said mass on the one dav,
of Canter- ■*■ . . . •'
bury re- and thc ncxt day after he came into the pulpit, and desired all the
his"sayfng people to forgive him ; for he said, he had betrayed Christ, not as
mass. Judas did, but as Peter did : and there made a long sermon against
the mass.
A.D.1554. The day after new-year's day, being the 2d of January, a.d.
1554, four ambassadors came into London from the emperor, aJid
were honourably received. Their names were these : the counts of
Egmont and Lalain, the lord of Courrieres, and the sieur de Nigry.
New About this time a great number of new bishops, deans, etc., were
made. choscu ; more than were made at one time since the Conquest. Their
names are these :
Holyman, bishop of Bristol ; Cotes, bishop of Chester ; Hopton,
bishop of Norwich ; Bourn, bishop of Bath ; White, bishop of Lin-
coln ; !Mores,' bishop of Rochester ; Morgan, bishop of St. David's ;
Poole, bishop of St. Asaph ; Brookes, bishop of Gloucester; Moreman,
coadjutor to the bishop of Exeter, and, after his decease, bishop of
(1) " Jilores." Maurice Griffin was consecrated to this see in April 1554. " Poole,'' bishop of
Asaph, also appears to be an error. Parfew and Goldwell are the only names that occur about the
period specified. A David Poole was made bishop of Peterborough in 1557. See Godwin. — Ed,
STRANGE SIGHTS BEFORE THE COMING OF KING PHILIP. olo
Exeter ; Glyn, bisliop of Bangor ; master Fecknam, dean of PauFs ; Mary.
Rainolds, dean of Bristol, with others. K.H.
The 12th of January, the vice-chancellor of Cambridge called a 1554.
congregation general, wherein amongst other things he showed, that 1^^ '
the queen would have there a mass of the Holy Ghost upon the 1 8th
of February then next following, for that it was her birthday ; which
was fulfilled the day appointed, and that very solemnly.
On the Saturday, being the 13th of January, Dr. Crome was com- crome
mitted to the Fleet. Also upon the Sunday following, one master tTto'the
Addington was committed to the Tower. Also this same Sunday ^''^^'■
knowledge was given in the court openly by the bishop of Winchester,
that the marriage between the queen's majesty and tlie king of Spain Marriage
was concluded; and the day following, being Monday, and the loth queen,
of January, the mayor with the aldermen and certain commons were
at the court ; and there they were commanded by the lord chancellor
to prepare the city ready to receive the said king of Spain ; who
declared unto them what a catholic, mighty, prudent, and wise prince
the said king was, with many other commendations of him.
On the Saturday following, being the 20th of January, the court
of the first-fruits and tenths was dissolved.
On the Thursday at night following, the 25th of January, the lord
marquis of Northampton was again committed to the Tower, and sir
Edward Warner with him ; who were brought to the Tower by the
mayor.
On the Saturday following, being the 27tli of January, justice ^^^"^^
Hales was committed to the Marshalsea, and the same day master commit-
Rogers was committed to Newgate. On this Saturday, and the mastef ''°
Sunday and Monday following, the Londoners prepared a number of Rogers.
soldiers (by the queen's commandment), to go into Kent against the
commons : whereof were chief captains the duke of Norfolk, the earl
of Arundel, sir Henry Jerningham, sir George Hayward, and ten
other captains. Which soldiers when they came to Rochester-bridge,
where they should have set upon their enemies, most of them (as it
is said) left their own captains, and came wholly to the Kentish men;
and so the aforesaid captains returned to the court both void of
men and victory, leaving behind them both six pieces of ordnance,
and treasure.
About the latter end of January, the duke of Suffolk with his
brethren departed from his house at Shene, and took his voyage into
Leicestershire. After whom was sent the earl of Huntingdon to take
him and bring him to London, who proclaimed the said duke traitor,
by the way as lie rode.
And thus passing to the month of February, here is to be noted
by way of story, that upon the fifteenth day of the said month,
being Thursday, there were seen within the city of London, about
nine of the clock in the forenoon, strange sights. There were seen ^'JjJ['°^
two suns both shining at once, the one a pretty good way distant seen be-
from the other. At the same time was also seen a rainbow turned coming-in
contrary, and a great deal higher than hath been accustomed. The p,j^|"°
common standing of the rainbow is thus ^>v, but this stood thus ^>-^, and sJb-
with the head downward, and the feet as it were upward. Both these religion,
sio-ht • were seen as well at Westminster, inCheapside, and on the south
544
THE DUKE OF SUFl'OLK BEHEADED.
Mary.
A.D.
1554.
The lady
Elizabeth
sent for;
the bishop
of Win-
chester
preach-
eth.
The duke
of Suf-
folk.
The lord
Jiihn
Gray.
Sir Ni-
cholas
Throg-
niorton.
side of PauFs, as in very many other places ; and tliat by a great
number of honest men. Also certain aldermen went out of the
Guildhall, to behold the sirfht.
As touching the rising of master Wyat, with sir William Cobham
and others, in Kent, and their coming to London in the month of
February ; also of the queen''s coming to Guildhall, and her oration
there made ; and after of the taking of the said Wyat and his com
pany ; likewise of the apprehension of the duke of Suffolk with his
brother lord John Gray; and, the second day after, of the beheading of
the lord Guilford and lady Jane, which was the 12th of February; and
how the Saturday before, which was the lOth of the said month, lord
AVilliam Howard, and sir Edward Hastings were sent for the lady
Elizabeth ; and how on the Sunday, sir Henry Iseley, master Cul-
pepper, and master Winter were committed to the Tower, the bishop
of Winchester the same day (being the 11th of February) preaching
before the queen, and persuading her to use no mercy toward these
Kentish men, but severe execution — all which was in the month of
February ; because most of these matters have been briefly touched
before, or else may be found in other chronicles, I will cease to make
any further story of them : having somewhat, notwithstanding, to
declare touching the arraignment and death of the duke of Suffolk.
On Saturday, the 17th of February, the duke of Suffolk was
aiTaigned at Westminster, and the same day condemned to die by
his peers : the earl of Arundel was chief judge for this day.
On the Sunday following, the 18th of February, sessions was
kept in London, which hath not before been kept on the Sunday.
On Monday, the 19th of February, the lord Cobham's three sons,
and four other men, were an-aigned at Westminster : of which sons
the youngest was condemned, whose name was Thomas, and the
other two came not at the bar ; and the other four were con-
demned.
On Tuesday, the 20th of February, the lord John Gray was ar-
raigned at Westminster, and there condemned the same day ; and
other three men, whereof one was named Nailer.
On Wednesday, the 21st of February, the lord Thomas Gray and
sir James Croft were brought through London to the Tower, with a
number of horsemen.
On Thursday, the 22d of February, sir Nicholas Throgmorton
was committed to the Tower.
On Friday, the 23d of February, the duke of Suffolk was beheaded
at the Tower-hill, the order of whose death here followeth.
€Jje scDIp €nD anD ^eat!) of tfje 5^ufte of <f)uffoIh bcIjeflticD at
CotDec^ilU
Weston
the
duke's
phostly
father
aeainst
the duke's
will.
On Friday the 23d of February, 1 554, about nine of the clock in
the forenoon, the lord Henry Gray, duke of Suffolk, was brought forth, of
the Tower of London unto the scaffold on the Tower-hill, with a great
company, etc. ; and in his coming thither, there accompanied him
Dr. Weston, as his ghostly father : notwithstanding, as it should
seem, against the will of the said duke — for when the duke went up
THE DUKE OF SUFFOLK BEHEADED. 545
to the scafFold, the said Weston being on the left hand, ])ressed to Mary.
go up with him. The duke with his hand, put him down again off ~a~D~
the stairs ; and Weston, taking hold of the duke, forced him down 1554.
likewise. And as they ascended the second time, the duke again
put him down.
Then Weston said, that it was the queen"'s pleasure he should so Put back
do. Wherewith the duke casting his hands abroad, ascended up the auke!'
scaffold, and paused a pretty while after. And then he said :
" Masters, I have offended tlie queen and her laws, and thereby am justly The godly
condemned to die, and am wiUing to die, desiring all men to be obedient. And faith and
I pi'ay God that this my death may be an ensample to all men, beseeching you sfo^ of(he
all to bear me witness, that I die in the faith of Christ, ti-usting to be saved by duke at
kishlood only, and by no other trumpery, the which died for me, and for all them '"* death,
that truly repent, and steadfastly trust in him. And I do repent, desiring you
all to pray to God for me ; and that when you see my breath depart from me,
you will pray to God that he may receive my soul."
And then he desired all men to forgive him, saying, that the queen
had forgiven him.
Then master Weston declared with a loud voice, that the queen''s
majesty had forgiven him. A\^ith that divers of the standers-by said,
with meetly good and audiljle voice : " Such forgiveness God send
thee"" (meaning Dr. Weston). Then the duke kneeled down upon
his knees, and said the psalm, " Miserere mei Deus," unto the end,
holding up his hands, and looking up to heaven. And when he had The duke
ended the psalm, he said, " In manus tuas, Domine, commendo spi- p^^^'*^-
ritum meum," etc. Then he arose and stood up, and delivered his
cap and his scarf unto the executioner.
Then the said executioner kneeled down, and asked the duke for- The duke
giveness. And the duke said, " God forgive thee, and I do : and for deafil!
when thou dost thine office, I pray thee do it well, and bring me out
of this world quickly ; and God have mercy to thee.'" Then stood
there a man, and said, " My lord, how shall I do for the money that
you do owe me .''" And the duke said, " Alas, good fellow ! I pray
thee trouble me not now ; but go thy way to my officers." Then he
knit a kercher about his face, and kneeled down and said, " Our
Father which art in heaven," etc., unto the end. And then he said. His end.
" Christ have mercy upon me ;" and laid down his head on the block,
and the executioner took the axe, and, at the first chop, struck off his
head, and held it up to the people, etc.
The same day a number of prisoners had their pardon, and came
through the city with their halters about their necks. There were in
number about two hundred.^
On Saturday, the 24th of February, sir William Sentlow was com-
mitted as prisoner to the master of the horse, to be kept. This sir
William was at this time one of the lady Elizabeth''s gentlemen.
On Sunday, the 25th of February, sir John Rogers was com- ,4JZia
mitted to the Tower.
In this week, all such priests within the diocese of London as Avere Piiests
married, were divorced from their livings, and commanded to bring •^"■"'''■'''^•
their wives within a fortnight, that they might be likewise divorced
from them. — This the bishop did of his own power.
(1) The number of those were two hundred and forty, which with halters about their necks
passed through the city to Westminster, and had their pardon.
VOL. VI. N K
546
MASTER MANTEL S APOLOGY.
A.D.
1554.
Gentle-
men exe-
cuted.
Mary. On tlic Tucscky in the same week, being tlie 2Ttli of February,
certain gentlemen of Kent were sent into Kent, to be executed
there : their names Avere these, the two Mantels, two Knevets, and
Bret. With these master Rudston also, and certain others were con-
demned, and should have been executed, but they had their pardon.
As touching the aforesaid master Mantel the elder, here by the
way is to be noted, that as he was led to execution, and at his first
casting under the gallows, the rope brake. Then they would have
had him recant the truth, and receive the sacrament of the altar (as
they term it) : and then, they said, he should have the queen^s
pardon. But master Mantel, like a worthy gentleman, refused their
serpentine counsel, and chose rather to die, than to have life for
dishonouring of God.
Moreover, as touching the said master Mantel, for that he was
reported falsely to have fallen from the constancy of his profession ;
to clear himself thereof, and to reprove the sinister surmise of his
recantation, he wrote this brief apology in purgation of himself, the
copy whereof you shall hear.
Bourn
sent to
Mantel.
Mantel
opposed
ill the sa-
crament.
T!ie
cliurch.
Bourn
and Man-
tel dis-
agree in
the mass
The Apology of Master Mantel the elder.
Perceiving that already certain false reports are raised of me, concerning mj'
answer in the behalf of my belief, while I was prisoner in the Tower of London,
and considering how sore a matter it is to be an occasion of offence to any of
those little ones that believe in Christ : I have thought it the duty of a christian
man, as near as 1 can (with the truth), to take away this oflence. It pleased
the queen's majesty to send unto me master doctor Bourn, unto whom at the
first meeting 1 acknowledged my faith in all points to agree with the four
creeds, that is, the common creed, the creed of Nicene, " Quicunque vult," and
" Te Deum laudamus."
Further, as concerning confession and penance, I declare that I could be
content to show unto any learned minister of Christ's church, any thing that
troubled my conscience ; and of such a man I would most willingly hear abso-
lution pronounced.
Touching the sacrament of the altar (as he termed it), I said that I believed
Christ to be there present as the Holy Ghost meant, when these words were
written, "Hoc est corpus meum."
Further, when this would not satisfy, I desired him to consider, that I was
a condemned man to die by a law, and that it was more meet for me to seek a
readiness and preparation to death. And insomuch as I dissented not from
him in any article of the christian faith necessary to salvation, I desired him,
for God's sake, no more to trouble me with such matters, as which to believe,
is neither salvation ; nor not to believe, damnation. He answered, that if I
dissented but in the least matter from the catholic church, my soul was in great
danger; therefore much more in this great matter — alleging this text,i " He
that offendeth in the least of these, is guilty of them all." Yea, quoth I,^ " It
is true of these commandments of God." To this I desired him to consider, it
was not my matter, nor could I in these matters keep disputation, nor minded
so to do. And therefore, to take these few words for a full answer, that I not
only in the matter of the sacrament, but also in all other matters of religion,
believe as the holy catholic church of Christ (grounded upon the prophets and
apostles) believeth. But upon this word "church" we agreed not; for I took
exception at the antichristian, popish church.
Then fell we in talk of the mass, wherein we agreed not ; for I, both for the
■ occasion of idolatry, and also the clear subversion of Christ's institution, thought
it nought ; and he, e contra, upon certain considerations supposed it good. I
• found fault that it was accounted a sacrifice propitiatory for sin, and at certain
(U " Qui offenderit in minimo, factus est reus omnium." Matt. v.
(2) " Veruni ex hisce mandatis." James ii.
MASTER MANTEl/s APOLOGY. 547
Other applications of it. But he said, that it was not a propitiatory sacrifice for Mary.
sin (for the death of Christ only was that sacrifice), and this but a commemora-
tion of the same. " Then, if ye think so (certain blasphemous collects left out), ^- ^*
I could be content (were it not for oflfending my poor brethren that believe in ^^^^-
Christ, which know not so nnich) to hear your mass." " See," quoth he, " how
vain glory toucheth you." " Not so, sir," quoth I, " I am not now, I thank
God, in case to be vain-glorious."
Then I found further fault with it, that it was not a communion. " Yea," Bourn
saith he, " one priest saying mass here, and another there, and the third in m<''ketii
another place, etc., is a communion." " This agreeth scarcely with these words a'com^''^
of Paul," said I,' " Ye come not after a better manner, but after a worse." muniou.
" Yea, and it is a communion too," said he, " when they come together. Now
draweth on the time," quoth he, " that I must depart from you to the court, to
say mass before the queen, and must signify mito her, in what case I find you,
and methinks I find you sore seduced," Then I said, " I pray you report the
best: for I trust you find me not obstinate." " What shall I say? are ye con-
tent to hear mass, and to receive the sacrament in the mass?" "I beseech
you," said I, " signify unto her majesty, that I am neither obstinate nor stubborn ; Mantel
for time and persuasion may alter me, but as yet my conscience is such, that I neither
can neither hear mass, nor receive the sacrament after that sort." — Thus, after °^^''"^*°
certain requests made to the queen's majesty concerning other matters, he de- stubborn.
parted.
The next day he came to me again, and brought with him St. Cyprian's
works ; for so I had required him to do the day before, because I would see his
sermon " De Mortalitate." He had in this book turned and interlined certain
places, both concerning the church and the sacrament, which he willed
me to read. I read as much as my time would serve, and at his next coming
I said, that I was wholly of Cyprian's mind in the matter of the sacrament.
Dr. Weston and Dr. Mallet came after to me, whom I answered much after
that sort as I did the other. Dr. Weston brought in the place of St. Cyprian,
" Panis iste non effigie sed natura mutatus," etc. I asked of him how
"natura" was taken in the Convocation-house, in the disputation upon the
place of Theodoret.
To be short. Dr. Bourn came often unto me, and I always said unto him,
that I was not minded, nor able to dispute in matters of religion : but I be-
lieved as the holy catholic church of Christ, grounded upon the prophets and
apostles, doth believe : and namely in the matter of the sacrament, as the holy
fathers, St. Cyprian and St. Augustine do write and believed. And this answer,
and none other, they had of me in effect: what words soever have been spread Mantel
abroad of me, that I should be conformable to all things, etc. The truth is, I fo"st^"t
never heard mass, nor received the sacrament during the time of my imprison- religion.
ment.
One time he willed me to be confessed. I said, "I am content." We
kneeled down to pray together in a window. I began without " Benedicite,"
desiring him not to look, at my hand, for any superstitious particular enume-
ration of my sins. Therewith he was called away to the council ; et ego lihe-
ratus. Thus much I bare only for my life, as God knoweth. If in this I have
offended any Christian, from the bottom of my heart I ask them forgiveness.
I trust God hath forgiven me, who knoweth that I durst never deny him before
men, lest he should deny me before his heavenly Father.
Thus I have left behind me, written with mine own hand, the effect of all
the talk, especially of the worst that ever I granted unto, to the uttermost I
can remember, as God knoweth. All the whole communication I have not
written ; for it were both too long, and too foolish, so to do. Now I beseech
the living God, which hath received me to his mercy, and brought to pass that
I die steadfast and undefiled in his truth, at utter defiance and detestation of all
papistical and antichristian doctrine — I beseech him (I say) to keep and defend
all his chosen, for his name's sake, from the tyranny of the bishop of Rome
(that Antichrist), and from the assault of all bis satellites. God's indignation is
known : he will try and prove who be his. Amend your lives. Deny not
Christ before men, lest he deny you before his heavenly Father. Fear not to
lose your lives for him ; for ye shall find them again. God hold his merciful
(1) " Non in melius, sed in deterius oonvenitis." 1 Cor. x.
N N 2
548 THE LADY ELIZABETH BROUGHT TO THE TOWER.
Mary, hand over this realm, and avert the plagues imminent from the same ! God
save the queen, and send her knowledge in his truth, Amen I Pray, pray, pray,
ye Christians, and comfort yourselves with tlie Scriptures.
Written the 2d of March, anno 1554, by me Walter Mantel, prisoner,
whom both God and the world have forgiven his offences. Amen.
A.D.
1554.
And tlius much concerning the purgation of master Walter Mantel,
"who, if he had consented unto the queen, what time she sent Dr.
Bourn unto him to deny his faith, it is not otherwise to be thought,
but he had had his pardon, and escaped with life.
carew On Satiu'day, the 3d of March, Sir GaM'en Carew, and master
fn the * Gibbs were brought through London to the Tower with a company
Tower. ^^ horsemen.
In London, the 7th of March ' every householder was commanded
to appear before the alderman of his ward, and there were com-
manded, that they, their wives and servants, should prepare them-
selves to shrift, and receive the sacrament at Easter ; and that neither
they, nor any of them, should depart out of the city, until Easter
was past.
Lady On the Sunday following,^ being the 18th of March, the lady Eliza-
brou^\"^ beth, of whom mention was made before, the queen"'s sister, was
to the brought to the Tower.
Tower. ^
On Easter even, being the 24th of March, the lord marquis of
Northampton, the lord Cobham, and sir William Cobham, were
delivered out of the Tower.
Thepix The 25th day (being Easter-day), in the morning, at St. Pan-
of the*"^ eras in Cheap, the crucifix with the pix were taken out of the
frem'^^'^^ sepulchre, before the priest rose to the resurrection : so that when,
all the after his accustomed manner, he put his hand into the sepulchre, and
menatst. Said Very devoutly, "• surrexit ; non est hie,"" — he found his words true,
churcT f'°^ ^^^ '^^^ ^'^^ there indeed. Whereupon, being half dismayed, they
consulted amongst themselves whom they thought to be likeliest to
Marsh do this thing. In which debatement they remembered one Marsh,
w^thTus^ who, a little before, had been put from that parsonage because he was
picion, married, to whose charc^e they laid it. But when they could not
and witn. ' o ^ J
his mar- prove it, being brought before the mayor, they then burdened him
riage. -^^ -j^^^^ i^^^^ Company with his wife, since that they were by com-
mandment divorced. Whereto he answered, " tb.at he thought the
queen had done him wrong, to take from him both his living and his
wife :" — which words were then noted, and taken very grievously, and
he and his wife were both committed to several compters, notwith-
standing that he had been very sick.
A cat The 8th of April, there was a cat hanged upon a gallows at
wu"h a^ the cross in Cheap, apparelled like a priest ready to say mass, with
shaven a shavcu crowu. Her two fore- feet were tied over her head, with a
upon the rouud paper like a wafer-cake put between them : whereon arose great
fn'c'hiap- evil-will against the city of London ; for the queen and the bishops
side. -yyere very angry withal. And therefore the same afternoon there was
a proclamation, that whosoever could bring fortli the party that did
hang up the cat, should have twenty nobles, which reward was after-
Addenda. "wards increased to twenty marks ; but none could or would earn it.
As touching the first occasion of setting up this gallows in Cheap-
side, here is to be understood, that after the sermon of the bishop of
(1) See the Appendix. — Ed. (2) Ibid.
A QUEST TROUBLED FOE THEIR VERDICT. 549
Winchester (above mentioned), made before the queen for the strait Mary.
execution of Wyat's soldiers; immediately upon the same, the 13th a t\
of February, were set up a great number of gallowses in divers places 1554'
of the city ; namely, two in Cheapside, one at Leadenhall, one at ^:]^^^^.
iiillingsgate, one at St. Magnus church, one in Smithfield, one in ber and
Fleet-street, four in South wark, one at Aldgate, one at Bishopsgate, of the g^-
one at Aldersgate, one at Newgate, one at Ludgate, one at St. u^i'^thtf
James's-park-corner, one at Cripplegate : all which gibbets and gal-<^''yof
lowses, to the number of twenty, there remained for terror of others,
from the 1 3th of February till the 4th of June ; and then, at the
coming in of king Philip, were taken down.
The 11th of April was sir Thomas Wyat beheaded and quartered wyafs
at the Tower-hill, where he uttered these words touching the lady J^uc'hing
Elizabeth, and the earl of Devonshire. " Concerninof,"'"' said he, '^'^^ F''
" what I have said of others in my examination, to charge any others s«
as partakers of my doings, I accuse neither my lady Elizabeth's grace, '"'*
nor my lord of Devonshire. I cannot accuse them, neither am I able
to say, that to my knowledge they knew anything of my rising." And
when Dr. Weston told him, that his confession was otherwise before
the council, he answered : " That which I said then, I said ; but that
which I say now, is true !"
On Tuesday, the 17th of April, sir James Croft and master Win- croft,
ter were brought to the Guildhall, with whom also, the same time, and"^^"^'
and to the same place, was brought sir Nicholas Throgmorton, and Throg-
there arraigned of treason, for that he was suspected to be of the
conspiracy with the duke of Suffolk and the rest, against the queen :
where he so learnedly and wisely behaved himself (as well in clearing
his own case, as also in opening such laws of the realm as were then
alleged against him), that the quest which was charged with this
matter, could not in conscience but find him " not guilty :" for the
which, the said twelve persons of the quest, being also substantial men The quest
of the city, were bound in the sum of five hundred pounds apiece to for"^r*'*
appear before the queen's council at a day appointed ; there to an- Nicholas
swer such things as should be laid against them for his acquittal, monon.
This quest appeared accordingly before the council in the Star-
chamber on Wednesday, being the 25th of April, and St. Mark's
day. From whence, after certain questioning, they were committed
to prison : Emanuel Lucar and Thomas Whetstone were committed
to the Tower, and the other ten to the Fleet.
As concerning the condemnation of Thomas archbishop of Canter-
bury, of doctor Ridley, and master Latimer, which was the 20th of
this month of April, and also of their disputations, because we have
said enough before, it shall not need now to bestow any further
rehearsal thereof.
The Friday next following after the condemnation of them (the lordTho-
27th of April), lord Thomas Gray, the late duke of Suffolk's brother, ™erefd"^
was beheaded at Tower-hill. *'^*
On Saturday, the 28th of April,* sir James Croft and master Win-
ter Avere again brought to the Guildhall, where sir James Croft was
arraigned and condemned ; and because the day was far spent, master
AV inter was not arraigned.
(I) So the Chronicle of Queen Jane and Mary (p» 66): Stow and Machyn say, Apiil 29th.— Ed.
550 A DECLARATION OF THE PREACHEIIS IN PHISOX,
Mary. On Thursday, the 17th of May,' William Thomas was ar-
AD raigned at the Guildhall, and there the same day condemned, who,
1554. the next day after, was hanged, drawn, and quartered. His accusa-
■vviuiam tion was, for conspiring the queen's death : which how true it was, 1
Thomas \ysi\Q not to say. This is certain, that he made a right godly end,
demned. and wrotc many fruitful exhortations, letters, and sonnets, in the
Ap^iT. prison before his death.
In the month of May it was given out, and bruited abroad, that a
A dispu- solemn disputation should be holden at Cambridge (as ye heard before
tendrdto" in master Ridley's letter, p. 536), between master Bradford, master
cam^'^'*' Saunders, master Rogers, and others of that side, and the doctors of
bridge, both the universities on the other side, like as had been in Oxford before,
as you have heard. Whereupon the godly preachers who were in
prison, having word thereof, albeit they were destitute of their books,
neither were ignorant of the purpose of the adversaries, and how the
cause was prejudiced before ; also how the disputations were con-
The fusedly handled at Oxford : nevertheless, they thought not to refuse
Fn^pri^ou ^^^ ^^^^ of disputation, so that they might be quietly and indiffe-
refusenot reutlv heard. And therefore, wisely pondering the matter with
to QlSplltG . . •
before in- tliemsclves, by a public consent they directed out of prison a decla-
judge^s?' ration of their mind by writing, the 8th of May. Wherein first, as
touching the disputation, although they knew that they should do no
good, where all things were so predetermined before ; yet, nevertheless,
they would not deny to dispute, so that the disputation might be
either before the queen, or before the council, or before the parlia-
ment-houses, or else if they might dispute by writing : for else, if the
matter were brought to the doctors' handling in their own schools,
they had sufficient proof, they said, by the experience of Oxford,
what little good would be done at Cambridge. And so consequently
declaring the faith and doctrine of their religion, and exhorting the
people withal to submit themselves with all patience and humility,
either to the will or punishment of the higher powers, they appealed
in the end from them to be their judges in this behalf ; and so ended
their protestation, the copy and contents whereof I thought not unfit
here to be inserted.
A Copy of a certain Declaration drawn and sent abroad out of Prison
by Master Bradford, Master Saunders, and divers other godly
Preachers, concerning their Disputation, and Doctrine of their
Religion, as followeth :
Because we hear that it is determined of the magistrates, and such as be in
authority, especially of the clergy, to send us speedily out of the prisons of the
King's Bench, the Fleet, the Marshalsea, and Newgate, where at this present
we are, and of long time some of us have been, not as rebels, traitors, seditious
persons, thieves, or transgressors of any laws of this realm, inhibitions, procla-
mations, or commandments of the queen's highness, or of any of the council's
(God's name be praised therefore), but alonely for the conscience we have to
God, and his most holy word and truth, upon most certain knowledge : — because,
Talk of a -we say, we hear that it is determined, we shall be sent to one of the univer-
dlsputa-^ sities of Cambridge or Oxford, there to dispute with such as are appointed in
tion to be that behalf: in that we purpose not to dispute otherwise than by writing, except
had at j^ ^-^^y ^g before the queen's highness and her council, or before the parliament-
bridge, houses ; and therefore perchance it will be bruited abroad, that we are not able
(li blow says ht was condemned on the 9th of May ; Machyii places it on the 18th.— Ed.
OF THE CONDITIONS ON WHICH THEY WILL DISPUTE. 551
to maintain by the truth of God's word, and the consent of the true and catholic Mary.
church of Christ, the doctrine we have generally and severally taught, and some ~T"77 '
of us have written and set forth ; through which the godly and simple may be ^- J^"
offended, and somewhat weakened : we have thought it our bounden duty now, '-'^'*'
while we may, by writing to publish and notify the causes why we will not dis-
pute otherwise than is abovesaid, to prevent the offences which might come
thereby : —
First, Because it is evidently known unto the whole world ; that the deter- tvhy they
minations of both the universities in matters of religion, especially wherein we will not
should dispute, are directly against God's word, yea, against their own deter- befweln-
minations in the time of our late sovereign lord and most godly prince, king different
Edward : and further it is known they be our open enemies, and have already Judges.
condemned our causes, before any disputation had of the same.
Secondly, Because the prelates and clergy do not seek either us or the verity,
but our destruction and their glory. For if they had sought us (as charity
requireth), then would they have called us forth hereabouts tofore their laws
were so made, that frankly and without peril we might have spoken our con-
sciences. Again, if they had sought for the verity, they woidd not have con- Neither
eluded of controversies before they had been disputed ; so that it easily appeareth, charity
that they seek their own glory and our destruction, and not us and the verity: ""ug^ht" ^
and therefore we have good cause to refuse disputation, as a thing which shall for.
not further prevail than to the setting forth of their glory, and the suppression
of the verity.
Thirdly, Because the censors and judges (as we hear who they be) are mani- The
fest enemies to the truth, and that which worse is, obstinate enemies, before ^"^f^fg^gg^
whom pearls are not to be cast, by the commandment of our Saviour Jesus enemies
Christ, and by his own example. That they be such, their doings of late at against
Oxford, and in the Convocation-house in October last past, do most evidently **"* ''^"*'*"
declare.
Fourthly, Because some of us have been in prison these eight or nine months, Books ne-
where we have had no books, no paper, no pen, no ink, or convenient place for cessary
study, we think we should do evil thus suddenly to descend into disputation tation!^""
with them, who may allege, as they list, the ftithers and their testimonies ; because
our memories have not that which we liave read so readily, as to reprove, when
they shall report and wrest the authors to their purpose, or to bring forth that
we maj' have there for our advantage.
Fifthly, Because in disputation we shall not be permitted to prosecute our Example
arguments, but be stopt when we should speak: one saying this, another that, of thedis-
1 , . n , . . T ^ . 1 ' , Ti 1 1 /■ ii • 11 putation
the third his mind, etc. As was done to the godly learned fathers, especially at Ox-
Dr. Ridley at Oxford, who could not be permitted to declare his mind and ford.
meaning of the propositions, and had oftentimes half a dozen at once speaking
against him, always letting him to prosecute his argument, and to answer
accordingly : we will not speak of the hissing, scofhng and taunting, which
wonderfully then was used. If on this sort, and much worse, they handled these
fathers, much more will they be shamelessly bold with us, if we should enter
into disputation with them.
Sixthly, Because the notaries, that shall receive and write the disputations,
shall be of their appointment, and such as either do not or dare not favour the
truth, and therefore must write either to please them, or else they themselves
(the censors and judges we mean) at their pleasure will put to, and take from,
that which is written by the notaries ; who cannot, or must not, have in their Notaries
custody that which they write, longer than the disputation endureth ; as their fg^g^J"*'*^
doings at Oxford declare. No copy nor scroll coidd any man have, by their
good will : for the censors and judges will have all delivered into their hands.
Yea, if any man was seen there to write, as the report is, the same man was sent
for, and his writings taken from him : so must the disputation serve only for
the glory, not of God, but of the enemies of his truth.
For these causes we all think it so necessary not to dispute with them, as, if
we did dispute, we shoidd do that which they desire and purposely seek, to pro-
mote the kingdom of Antichrist, and to suppress (as much as may be) the truth.
We will not speak of the ofience that might come to the godly, when they
should hear, by the report of our enemies, our answers and arguments framed
(you may be sure) for tlieir fantasies, to the slandering of the verity.
552
A DECLARATION OF THE PREACHERS IN PRISON.
Mary.
A.D.
1551.
Excep-
tions
taken
a!,'ainst
the adver-
saries.
Condi-
tions as-
signed
how they
would
dispute.
Exhorta-
tion to
obedi-
ence.
The con-
fession
of tlie
preach-
ers.
The
catholic
cliurch.
The
creeds.
Justifica-
tion by
faith only
in Clirist.
What
faith is.
The doc-
trine of
free justi-
fication
defended,
not for
curiosity,
but for
quiet of
consci-
ence.
Service
in the
vulgar
tongue.
Invoca-
tion to
God
alone.
Purga-
tory and
masses
sulfra-
gatory
denied.
Therefore we publish, and by this writing notify, unto the whole congrega-
tion and church of England, that for these aforesaid causes we will not dispute
with tliem, otherwise than with the pen, unless it be before the queen's highness
and her council, or before the houses of the parliament, as is abovesaid. If
they will write, we will answer, and b)' writing confirm and prove out of the
infallible verity, even the very word of God, and by the testimony of the good
and most ancient fathers in Christ's cluu-ch, this our faith and every piece
thereof, which hereafter we, in a sum, do write and send abroad purposely, that
our good brethren and sisters in the Lord may know it. And, to seal up the
same, we are ready, through God's help and grace, to give our lives to the halter
or stake; or otlierwise, as God shall appoint: humbly requiring, and in the bowels
of our Saviour Jesus Christ beseeching, all that fear God, to behave themselves
as obedient subjects to the queen's highness and the superior powers, which are
ordained of God under her ; rather, after our example, to give their heads to
the block, than in any point to rebel, or once to mutter against the Lord's
anointed ; we mean our sovereign lady queen Mary : into whose heart we be-
seech the Lord of mercy plentifully to pour the wisdom and grace of his holy
Spirit, now and for ever. Amen !
First, We confess and believe all the canonical books of the Old Testament,
and all the books of the New Testament, to be the very true word of God, and
to be written by the inspiration of the Holy Ghost, and are therefore to be heard
accordingly, as the judge in all controversies and matters of religion.
Secondly, We confess and believe, that the catholic church, which is the spouse
of Christ, as a most obedient and loving wife, doth embrace and follow the doc-
trine of these books in all matters of religion ; and therefore is she to be heard
accordingly: so that those who will not hear this church thus following and
obeying the word of her husband, we account as heretics and schismatics,
according to this saying, " If he will not hear the church, let him be to thee as
a heathen."
Thirdly, We believe and confess all the articles of faith and doctrine set forth
in the symbol of the apostles, which we commonly call the creed, and in the
symbols of the councils of Nice, kept a.d. 324;' of Constantinople, a.d. 384;^
of Ephesus, kept A.D. 432 ;3 of Chalcedon, kept a.d. 454;^ of Toledo, the first
and fourth. Also in the symbols of Athanasius, Irenajus, Tertullian, and of
Damasus (who was about the year of our Lord 376) we confess and believe (we
say) the doctrine of the symbols generally and particularly ; so that whosoever
doth otherwise, we hold the same to err from the truth.
Foin-thly, We believe and confess concerning justification, that as it cometh
only from God's mercy through Christ, so it is perceived and had of none
which be of years of discretion, otherwise than by faith only : which faith is
not an opinion, but a certain persuasion wrougiit by the Holy Ghost in the
mind and heart of man, where through as the mind is illuminated, so the heart
is suppled to submit itself to the will of God unfeignedly ; and so showeth forth
an inherent righteousness, which is to be discerned, in the article of justification,
from the righteousness which God endueth us withal, justifying us ; although
inseparably they go together. And this we do, not for curiosity or contention's
sake, but for conscience' sake, that it might be quiet; which it can never be,
if we confoimd without distinction forgiveness of sins, and Christ's justice im-
puted to us, with regeneration and inherent righteousness. By this we disallow
the papistical doctrine of free-will, of works of supererogation, of merits, of the
necessity of auricular confession, and satisfaction to God-ward.
Fifthly, We confess and believe concerning the exterior service of God, that
it ought to be according to the word of God : and therefore, in the congregation,
all things public ought to be done in such a tongue as may be most to edify ;
and not in Latin, where the people understand not the same.
Sixthly, We confess and believe that God only by Ciirist Jesus is to be
prayed unto and called upon ; and therefore we disallow invocation or prayer
to saints departed this life.
Seventhly, We confess and believe, that as a man departeth this life, so shall
he be judged in tlie last day generally, and in the mean season is entered either
into the state of the blessed for ever, or danmed for ever ; and therefore is
either past all help, or else needs no help of any in this life. By reason whereof
(1) A.D 325.— Ed. (2) A.D. 383.— Ed. (3) A.D. <31.— Ed. (4) A.D. 451.— Ed.
THE LADY ELIZABETH TAKEN OUT OF THE TOWER, ETC. 553
we affirm purgatory, masses of " Scala coeli," trentals, and such suffrages as the Mary.
popish church doth obtrude as necessary, to be the doctrine of Antichrist. 7~~~ —
Eighthly, We confess and believe the sacraments of Christ, which be baptism "--y-
and the Lord's supper, that they ought to be ministered according to the insti-
tution of Christ, concerning the substantial parts of them : and that they be no
longer sacraments, than they be had in use, and used to the end for which
they were instituted.
And here we plainly confess, that the mutilation of the Lord's supper, and Against
the subtraction of the one kind from the lay people, is antichristian. And so is s^^JJt-"'''
the doctrine of transubstantiation of the sacramental bread and wine after the tion, and
words of consecration, as thev be called. Item, the adoration of the sacrament adoration
with honour due unto God. [Item,] the reservation and carrying about of the crament."
same. Item, the mass to be a propitiatory sacrifice for the quick, and dead, or
a woi'k that pleaseth God.
All these we believe and confess to be Antichrist's doctrine : as is the inhi- inhibi-
bition of marriage as unlawful to any state. And we doubt not, by God's grace, priests'
but we shall be able to prove all our confessions here to be most true by the marriage
verity of God's word, and consent of the catholic church, which followeth, and 3."t'chris-
hath followed, the goveniance of God's Spirit, and the judgment of his word.
And this, through the Lord's help, we will do, either in disputation by word,
before the queen's highness and her council, or before the parliament-houses,
of whom we doubt not but to be indifferently heard, or else with our pens,
whensoever we shall be thereto, by them that have authority, required and
commanded.
In the mean season, as obedient subjects, we shall behave ourselves towards
all that be in authority, and not cease to pray to God for them, that he would
govern them all, generally and particularly, with the Spirit of wisdom and
grace. And so we heartily desire, and humbly pray all men to do, in no point Exhorta-
consenting to any kind of rebellion or sedition against our sovereign lady the ''"".
queen's highness : but where they cannot obey, but they must disobey God, rebellion,
there to submit themselves with all patience and humility to suffer as the will
and pleasiu'e of the higher powers shall adjudge : as we are ready, through the
goodness of the Lord, to sufier whatsoever they shall adjudge us unto, rather
than we w ill consent to any doctrine contrary to this w^hich we here confess ;
unless we shall be justly convinced thereof, either by writing or by word, before
such judges as the queen's highness and her council, or the parliament-houses
shall appoint. For the universities and clergy have condemned our causes The big-
already by the bigger, but not by the better part, without all disputation of the S'^'^.P^^r'
same : and therefore most justly we may, and do, appeal from them to be our tiie bet-
judges in this behalf, except it may be in writing; that to all men the matter ter.
may appear. The Lord of mercy endue us all with the Spirit of his truth and
grace of perseverance therein unto the end ! Amen.
The 8th day of May, a.d. 1554.
Robert St. David's ; alias Glouc. Episcopus ; alias
Robert Ferrar. John Hooper.
Rowland Taylor. Edward Crome.
John Philpot. John Rogers.
John Bradford. Laurence Saunders.
John, Wigorn. et Edmund Laurence.
J. P., and T. M.
To these things abovesaid do I, Miles Coverdale,late of Exon, consent and agree
with these mine afflicted brethren being prisoners (with mine own hand).
And thus mucli concerning this present declaration subscribed by
these preachers ; which was on the 8th of May. Arp^^dix
Furthermore, the 19th of the said niontli, the lady Elizabeth, Lady Eii-
sister to the queen, was brought out of the Tower, and committed to |^r''john
the custody of sir John Williams, after lord Williams of Thame ; of wiiiiams.
whom her highness was gently and courteously entreated ; who after-
ward was had to Woodstock, and there committed to the keeping of gj^^^^^^
sir Henry Benifield knight, of Oxborough in Norfolk ; who, on the Benifieid.
554 THE MARRIAGE BETWEEN PHILIP AND MARY.
Mary, othcr Side, botli forgetting her estate, and his own duty (as. it is
" ^ jy reported), showed liimself more hard and strait unto her, than either
1544. cause was given of her part, or reason of his own part would have led
■ him, if either grace or wisdom in him might have seen before, what
danger afterward might have ensued thereof. *But ' herein have we
to see and note, not so much the uncivil nature and disposition of
that man, as the singular lenity and gracious mansuetude of that
princess, who, after coming to her crown, showed herself so far from
revenge of injuries taken, that whereas other monarchs have often-
A rare tiuics rcquitcd less offences with loss of life, she hath scarce impaired
example ^ny piccc of his liberty or estimation, save only that he was restrained
princely froui coming to the court. And whereas some, peradventure, of her
cemeiicy, ^^^^^^ would here have used the bloody sword, her majesty was con-
tented with scarce a nipping word; only bidding him to repair
home, and saying, " If we have any prisoner, whom we would have
sharply and straitly kept, then we will send for you."
This virtuous and noble lady, in what fear she was the mean time,
and in what peril greater than her fear, the Lwd only best doth
know : and, next, it is not unknown to herself, to whose secret intel-
ligence I leave this matter further to be considered. This I may
say, which every man may see ; that it was not without a singular
miracle of God that she could or did escape, in such a multitude of
enemies, and grudge of minds so greatly exasperated against her ;
especially of Stephen Gardiner, bishop of Winchester, whose head
and devices were chiefly bent, as a bow, against that only person, to
make her away : and no doubt would have brought it by some
means to pass, had not the Lord prevented him with death ; to pre-
serve her life, to the preservation of this realm. Wherefore that is
false which Dr. Story said in the parliament-house, lamenting, as I
heard say, " that when they went so much about the branches, they
had not shot at the root herself." For why ? They neither lacked
their darts, nor no good will, to shoot at the root, all they possibly
might; but, what God's providence will have kept, it shall be kept,
when all Dr. Stories have shot out all their artillery in vain. But of
this matter it is sufficient at this present, * whereof we have to entreat
more at large (the Lord willing) hereafter, in the story and life of
queen Elizabeth.
King On the Friday following, being the 20th of July,^ and St. Mar-
rrdmh garet's day, the prince of Spain landed at Southampton. The prince
at South- Jiiii^igglf -yvag the first that landed ; who, immediately as he set foot
upon the land, drew out his sword, and canied it naked in his hand
a good pretty way.
The keys Then met him, a little without the town, the mayor of Southamp-
ampton^" tou witli Certain commoners, who delivered the keys of the town unto
to him^^ the prince, who removed his sword (naked as it was) out of his right
into his left hand, and so received the keys of the mayor without any
word speaking, or countenance of thankfulness ; and after a while
delivered the keys tx) the mayor again. At the town-gate met him
the earl of Arundel and the lord Williams, and so he was brought to
his lodging.
On the Wednesday following, being St. James's day, and the 25th
(1) Sec Ed. 1563, p. 1004.— Ed. (2) Stow says July 19. See Appendix.— Ed,
Alary.
BISHOP white's verses ON THE MARRIAGE. 555
of July, Philip prince of Spain, and Mary queen of England were Mary.
married together solemnly in the cathedral church at Winchester, by "^757
the bishop of Winchester, in the presence of a great number of 1554.
noblemen of both the realms. At the time of this marriage, the iJ^J7~
emperor''s ambassador being present, openly pronounced, that in con- ^«:'^^?<^"
sideration of that marriage the emperor had granted and given unto and
his son the kingdom of Naples, etc.
Whereupon, the first day of August following, there was a procla-
mation, that from that time forth the style of all manner of writings
should be altered, and this following should be used.
Philip and Mary, by the grace of God, king and queen of England, France,
Naples, Jerusalem, and Ireland ; defenders of the faith ; princes of Spain and
Sicily ; archdukes of Austria ; dukes of Milan, Burgundy, and Brabant; counts
of Hapsburg, Flanders, and Tyrol.
Of this marriage as the papists chiefly seemed to be very glad, so
divers of them, after divers studies, to sliow forth their inward affec-
tions, made interludes and pageants : some drew forth genealogies,
deriving his pedigree from Edward the Third, and John of Gaunt ;
some made verses. Amongst all other, master White, then bishop
of Lincoln (his poetical vein being *dronken* with joy of the marriage)
spewed out certain verses : the copy whereof we have here inserted.
Philippi et Marise Genealogia, qua ambo Principes ex Johanne de
• Gandavo, Edwardi Tertii, Angliae, Franciseque Regis, filio,
descendisse ostenduntur; Whito Lincolniensi Authore.
Ille parens regum Gandava ex urbe Johannes
Somersetensem comitem profert Johannein :
Somersetensis veiiit hoc patre dux Johannes,
Qui Margaretam Richmundi habuit comitissam.
Hasc dedit Henricimi, qui regni Septimus hujus
Henrico Octavo solium regale reliquit.
Hoc patre propitio et fausto quasi sidere nata,
Jure tenes sacram teneasque, Maria, coronam.
Verses of Master John White, Bishop of Lincoln, concerning the
Marriage of Philip and Mary.
Nubat ut Angla Anglo, regina Maria Philippo,
Inque simm fontem regia stirps redeat,
Noluit humani generis daemon vetus hostis ;
Sed Deus, Anglorum provida spes, voluit.
Nollet Scotus inops, timidusque ad proelia Gallus :
Csesar, et Italia, et Flandria tota volet.
Noluit hsereticus, stirps Caiphee, pontificum grex ;
Pontificum sed grex catholicus voluit.
Octo uxorati patres in dtemone nollent :
Quinque catenati pi'o pietate volent.
Noluit Johannes Dudley Northumbrius ursos ;
Sed fidum regni Concilium voluit.
Noluit fetalis nostras Catilina Viatus ;
Sed proceres et plebs et pia turba volet.
Nollet Grains dux, et Cantia turba rebellans :
Nos, quoniam Dominus sic voluit, volumus.
Clarior effectus repetat sua limina sanguis,
Cum sit Philippo juncta Maria viro.
556 VERSES ANSWERING TO BISHOP WHITE's.
Mary.
^ j^ Answer by the Bishop of Norwich ^ to the Bishop of Lincoln.
• Externo nubat Maria ut regina Philippo,
Ut sint pulsa suis sceptra Britanna locis,
Vult dasmon generis nostri antiquissimus hostis ;
Anglorum non vult anchora sola Deus.
Nolunt hoc Galli, nolunt Scoti armipotentes ;
Vult Caesar, Flaiidrus, vult Italus Golias.
Vult grex pontificum, stirps Caipha>, turba bicornis ;
Non vult sanctorum sed pia turba patrum.
Nolunt octo, quibus sunt vincla jugalia curse ;
Quinque catenati dsemonis arte volunt.
Hoc neque tu prorsus, Dudlaee animose, volebas :
Invituni regni consilium voluit.
Dedecus hoc non vult fortissimus ille Viatus :
Invitus populus sic, proceresque, volent.
Vos vultis, quoniam semper mala cuncta voletis :
Non vult Graiu-s dux, nee pia turba volet.
Quot tulit Hispanus rex ergo commoda secum,
Regiuse socias cum dedit ille manus ?
Another Answer by the said Author.
Hispano nubat Maria ut regina Philippo,
Extirpetur stirps ut quoque nobilium,
Vult pater id vester disturbans onmia diemon :
Non vult Anglorum sed pater altitonans.
Non vult bellipotens Gallus, non vult Scotus acer :
Vult Ceesar, Flandrus, Papicolaeque volunt.
Grex mitratorum vult, Caiphce ipsa propago :
Non vultis sanctorum sed plus ordo patrum
Nolunt octo, pios qui jure colunt hymenecos :
Quinque catenati pro impietate volunt.
Dudlaeus minime voluit, Northumbrius, heros :
Cui sua peixhara est patria, nemo volet.
Libertatis amans non vult bonus ille Viatus,
Non proceres, non plebs, nee pia turba volet.
Vos vultis, pietas qui vultis ut exulet omnis :
Non Graius, sed nee Cantia turba volet.
Ergo magis clarus qui sit (rogo) sanguis avitus,
Quando jugali sit junctus uterque thoro ?
^PpZiiz. Other Verses answering to Bishop White, made by J. C.
Quamlibet Anglorum stirps ementita Philippo,
Et Maria Hispana de genetrice fuit.
Ut tamen Hispano confusi sanguinis Angla
Nuberet in gentis dedecus atque patris,
Noluit Anglorum priscae virtutis amator:
Sed Deus in nostram perniciem voluit.
Noluit in nostram nisi conspirata salutem
Turba : quid ad nos si gens inimica volet ?
S'f Pontitices fati quasi Caiphas, omina dantes
Addenda. xt i i ^ i i ■
Nolebant : at grex cacolucus voluit.
Elegere pii connubia talia nolle :
Velle quidem demens hieresis ilia fuit.
Consilium multo priestantius octo mariti
Quinque cathenatis ob malefacta dabant.
Noluit hos jungi thalamos Northumbrius heros.
O consultores, qui voluere, males !
fl) Dr. Jtilin Parkhurst, afterward made bishop of Norwich, A.n. 15G0.— Ed.
RECEPTION OF THE KING AND aUEEN IN LONDON. 557
Noluit hand aequo confligens Marte Viatus : Mary.
Solaque quae voluit, turba papalis erat.
Nolebat Grains, neque terra Britanna volebat: A.D.
Nos, quoniam Dominiis sic voluit, tulimus. ibb'i.
Sed tulimus pariter fata infelicia: quando
Infelix Maria est nupta, Philippe, tibi.
Other Verses answering likewise. Ap^'ituz.
Nubat ut Hispano regina Maria Philippo
Die age, White, mihi, quos voluisse vides?
Noluit aut voluit quid inanis turba, refert nil.
Velle et nolle Dei est : quid volet ille, refert.
Hoc quoniam voluit (inquis) Dominus, voluistis :
Quid voluit, quoniam nescis inepte, scias.
Scilicet hoc voluit, vates ut vanus et augur,
Et niendax Whitus pseudopropheta foret.
Regi non regi nupsit, non nupserat ; Angla est,
Non Angla est ; gravida est, non gravida est, gravis est,
Parturit atque parit, sic vos voluistis ovantes.
Nil tamen ilia parit : hoc voluit Dominus.
Duxerat ad paucos menses, mox deserit idem :
Sponsa est, mox vidua est : hoc voluit Dominus.
Irrita frustrentur semper sic vota malorum,
Perniciem patriae qui voluere suae.
Sit nomen Domini benedictum I
After the consummation of which marriage, they both removed Kuifr
from Winchester to sundry other places, and by easy journeys came to fom't-'hto
Windsor-castle, where he was stalled in the order of the garter, upon the Windsor.
Sunday the 12th of August.' At which time a herald took down of Eng-
the arms of England at Windsor, and in the place of them would laken
have set up the arms of Spain, but he was conimanded to set them '^"J";
1 • 1 1 n 111 ^ tliose
up agam by certain lords, l^rom thence they both removed to of Spain
Richmond, and from thence by water came to London, and landed Phiup
at the bishop of Winchester's house, through which they passed, comethto
both, into Southwark-park, and so to Southwark-house called Suifolk-
place, where they lay that night, being the 17th of August.
And the next day, being Saturday, and the 18th of August, the
king and queen''s majesties rode from Suffolk-place (accompanied
with a great number, as well of noblemen as gentlemen) through the
city of London to White-hall ; and at London-bridge, as he entered '^^^'^ p^
at the draw-bridge, was a vain great spectacle set up, two images London,
representing two giants, the one named Chorinseus, and the other,
Gogmagog, holding between them certain Latin verses, which for the
vain ostentation of flattery I overpass.
And as they passed over the bridge, there were a number of ord-
nance shot off at the Tower, such as by old men's report the like
hath not been heard or seen these one hundred years.
From London-bridge they passed the conduit in Gracious-street,
which was finely painted ; and among other things, the nine worthies,
whereof king Henry the Eighth was one. He was painted in har-
ness, having in one hand a sword, and in the other hand a book,
whereupon was written " Verbum Dei ;" delivering the same book
(1) stow says, they went to Richmond on the Uth, and rode through Southwark and London
on the 12th; thus antedating the pageant of the 18th of August.— Ed.
558 SALUTATION TO THE ROOD OF TAUl's.
Jfary^_ (as it wcrc) to his son king Edward, who was painted in a comer
'a.D. by him.
1554. But hereupon was no small matter made : for the bishop of Win-
^ingi,gg. Chester, lord chancellor, sent for the painter, and not only called him
tercaiinot knave, for painting a book in king Henry's hand, and specially for
book call- writing thereupon " Verbum Dei," but also rank traitor and villain ;
bumDei/' sayiug to him, that he should rather have put the book into the
^linter C[ueen"'s hand (who was also painted there), for that she had reformed
sent for to the church and religion, with other things, according to the pm'e and
bishop, sincere word of God indeed.
The The painter answered and said, that if he had known that had
answer.^ been the matter wherefore his lordship sent for him, he could have
remedied it, and not have troubled his lordship.
The bishop answered and said, that it was the queen''s majesty's
will and commandment, that he should send for him : and so, com-
manding him to wipe out the book and " Verbum Dei" too, he sent
him home. So the painter departed ; but, fearing lest he should
leave some part either of the book, or of " Verbum Dei," in king
Henry's hand, he wiped away a piece of his fingers withal !
Here I pass over and cut off other gaudes and pageants of pastime
showed to him in passing through London, with the flattering verses
Fjxe set up in Latin ; wherein were blazed out in one place the five
Philips, as the five worthies of the world : Philip of Macedonia,
Philip the emperor, Philippus audax, Philippus bonus, Philip prince
of Spain and king of England.
In another poetry king Philip was resembled by an image repre-
senting Orpheus, and all English people resembled to brute and
savage beasts following after Orpheus's harp, and dancing after king
Philip's pipe — not that I reprehend the art of the Latin verses,
■which was fine and cunning, but that I pass over the matter, having
other graver things in hand : and therefore pass over also, the sight
at Paul's church-side, of him that came down upon a rope tied to
the battlements with his head before, neither staying himself with his
hand nor foot ; which shortly after cost him his life.
But one thing by the way I cannot let pass, touching the young
flourishing rood, newly set up against this present time to welcome
king Philip into Paul's church. The setting up of which rood was
this, and may make as good a pageant as the best : —
The In the second year of JMary, Bonner in his royalty, and all his
th^rood P^'ebendaries about him in Paul's choir, the rood laid along upon
at Paurs. the pavements, and also, the doors of Paul's being shut — the bishop
with others said and sung divers prayers by the rood. That being
done, they anointed the rood with oil in divers places ; and, after
the anointing, crept unto it, and kissed it.
Bonner's After that, they took the said rood, and weighed him up, and set
food 0?^ ^™ in ^is ^^^^ accustomed place ; and all the while they were doing
Pauls thereof, the whole choir sang " Te Deum :" and when that was ended,
set Up O ' '
with Te they rang the bells, not only for joy, but also for the notable and
great fact they had done therein.
saiuta- Not long after this, a merry fellow came into Paul's, and spied
ro^'od'of'^^ the rood with Mary and John new set up ; whereto, among a great
Pauls. gQYi Qf people, he made low courtesy, and said : " Sir, your master-
Winchester's sermon at paul''s cross. 559
sliip is welcome to town. I had thought to have talked further with Mary
your mastership, but that ye be here clothed in the queen''s colours. ~T~d~
I hope that ye be but a summer''s bird, in that ye be cbessed in 1554.
white and green, &c."
The prince thus being in the church of PauFs, after Dr. Harps-
field had finished his oration in Latin, set forward through Fleet-
street, and so came to Whitehall, where he with the queen remained
four days after; and from thence removed unto Richmond.
After this, all the lords had leave to depart into their countries,
with strait commandment to bring all their harness and artillery into
the Tower of London with all speed. Now remained there no
English lord at the court but the bishop of Winchester. From
Richmond they removed to Hampton-court, where the hall-door
within the court was continually shut, so that no man might enter,
unless his errand were first known ; which seemed strange to English-
men that had not been used thereto.
About the 8th of September bishop Bonner began his visitation,
who charged six men in every parish to inquire (according to their
oaths), and to present before him the day after St. Matthew's day, being
the 22d of September, all such persons as either had or should offend
in any of his articles, which he had set forth to the number of thirty-
seven ; of the which visitation of Bonner I have somewhat more
largely to entreat, after that first I shall overpass a few other things
following in course of this present story.
The 17th of September was a proclamation in London, that all
vagabonds and maslerless men, as well strangers as Englishmen,
should depart the city within five days ; and straitly charging all
innholders, victuallers, taverners, and alehouse-keepers, with all others
that sell victuals, that they (after the said five days) should not sell
any meat, drink, or any kind of victual to any servingman whatsoever,
unless he brought a testimonial from his master to declare whose
servant he was, and were in continual household with his said master ;
upon pain to run in danger of the law, if they offended herein.
On the Sunday following, being the 30th of September, the bishop The
of Winchester, lord chancellor of England, preached at PauFs Cross, \vtnche''s-
at whose sermon were present all the council that were at the court : ^^g^^j^.
namely, the marquis of Winchester, the earl of Arundel, lord North, eth.
sir Anthony Brown, master Rochester, master Walgrave, master
Englefield, lord Fitzwater, and secretary Peter ; and the bishops of
London, Durham, and Ely ; which three sat under the bishop's
arms. The gospel whereof he made his sermon, is written in Matt,
xxii., where the Pharisees came unto Christ ; and amongst them,
one asked Christ which was the greatest commandment. Christ
answered, " Thou shalt love thy Lord God with all thy heart, etc.,
and thy neighbour as thyself; in these two are comprehended the
law and the prophets."
After his long declaration of these words, speaking very much of a Uas-
love and charity, at last he had occasion, upon St. James's words, mouth
to speak of the true teachers, and of the false teachers ; saying, that theuue
all the preachers almost in king Edward's time, preached nothing but Pj^^g'^^,"*
voluptuousness, and filthy and blasphemous lies ; affirming their doc- word,
trine to be that false doctrine whereof St. James speaketh ; saying,
560 STORY OF JOHN STREET, A JOINER.
Mary, tliat it was full of pervcrse zeal, earthly, full of discord and dissen-
^ J) sion, that the preacliers aforenamed would report nothing truly, and
1554. that they tauglit, that it Avas lawful for a man to put away his wife for
adultery, and marry another ; and that if a man vowed to-day, he
might break it to-morrow at his pleasure ; with many other things
w^hich I omit. And when he spake of the sacrament, he said, that
all the church from the beginning have confessed Christ's natural
body to be in heaven, and here to be in the sacrament ; and so con-
cluded that matter.^ And then willed all men to say with Joseph's
brethren, " Peccavimus in fratrem :" " We have all sinned against
Winches- our brother :" — " and so," said he, " have I too." Then he declared
preach- what a uoblc king and queen we have, saying, that if he should go
com-" about to show that the king came hither for no necessity or need,
menda- and what he had brought with him, it should be superfluous, seeing
king- it is evidently known, that he hath ten times as much as we are in
Piiii'P- iiQpg and possession of; affirming him to be as wise, sober, gentle,
and temperate a prince, as ever was in England ; and if it were not
so proved, then to take him for a false liar for his so saying : exhort-
ing all men to make much of him, and to win him whilst we had him ;
and so should we also win all such as he hath brought with him.
And so made an end.
On the Tuesday following, being the 2d of October, twenty carts
came from Westminster, laden (as it was noised) with gold and silver,^
and certain of the guard with them through the city to the Tower, and
there it was received in by a Spaniard, who was the king's treasurer, and
had custody of it within the Tower. It was matted about with mats,
and mailed in little bundles about two feet long, and almost half a
foot thick ; and in every cart were six of those bundles. What it
was indeed, God knoweth ; for it is to us uncertain.
Add^ida. About the same time, or a little before, upon Corpus Christi day,
the procession being made in Smithfield, where, after the manner,
the priest with his box went under the canopy, by chance there came
John by the way a certain simple man, named John Street, a joiner of
Coleman-street, who, having some haste in his business, and finding
no other way to pass through, by chance went under the canopy by
The the priest. The priest, seeing the man so to presume to come under
worse' the canopy, being belike afraid, and worse feared than hurt, for fear let
thmihurt ^^^ P^^ ^^^^ dowu. The poor man, being straightways apprehended,
letthepix was had to the Compter, the priest accusing him unto the council as
though he had come to slay him ; whereas the poor man (as himself
hath since declared unto us) had no such thought ever in his mind.
John Then from the Compter he was had unto Newgate, where he was
nocMiViy ^^^t ^"^^ t^^^ dungeon, there chained to a post; where he was cruelly
cast into and miscrably handled, and so extremely dealt withal, that being but
geon. simple before, he was now feared out of his wits altogether, and so
Falsely upon tlic Same had to Bedlam. Whereupon the brief chronicle of
reported London in this point is not to be credited, which untruly reporteth that
he feigned himself in Newgate to be mad; which thing we, in writing of
this history, by due inquisition of the party, have found to be contrary.
(1) The church never confessed the natural body of Christ so to be in the sacrament, that the
substance of bread was taken away, before the time of Pope Innocent the Third, an. 1215.
(2) " Twenty cartloads of gold and silver in bullion, and two more of coined money." Walter's
History of England, vol. iii. p. 383.— Ed.
street.
QUESTMEN TROUBLED. 5G1
About the 5tli of October, and within a fortnight following, were ^i^ary.
divers, as well householders as servants and apprentices, apprehended ^ j)
and taken, and committed to sundry prisons, for the having and sell- 1554.
ing of certain books which were sent into England by the preachers jyi^,, j,^,.
that fled into Germany and other countries ; which books nipped a pnsoned
great number so near, that within one fortnight there were little less
than threescore imprisoned for this matter : among whom was master
Brown a goldsmith, master Spark a draper, Randal Tirer a stationer,
master Beston a merchant, with many others.
On the Sunday, the 14th of October, the old bishop of Durham
preached in the Shrouds.
On St. Luke's day following, being the 18th of October, the king's
majesty came from Westminster to Paul's church along the streets,
accompanied with a great number of noblemen ; and there he was
received under a canopy at the west door, and so came in to the
chancel, Avhere he heard mass, which a Spanish bishop and his own
chaplain sung : and that done, he returned to Westminster to dinner
again.
On Friday, the 26th of October, certain men, whereof I spake Trouble
before, who were of master Throgmorton's quest, being in number good^men
eight (for the other four were delivered out of prison, for that they "j.''° '**^'"'^
submitted themselves, and said they had offended — like weaklings, mortons
not considering truth to be truth ; but of force for fear said so) : '^"'^'''
these eight men, I say, whereof master Emanuel Lucas, and master
Whetstone were chief, were called before the council of the Star-
chamber : where they all affirmed, that they had done all things in
that matter according to their knowledge, and with good consciences ;
even as they should answer before God at the day of judgment.
Where master Lucas said openly before all the lords, that they had
done in the matter like honest men, and true and faithful subjects ;
and therefore they humbly besought the lord chancellor, and the
other lords, to be means to the king and queen's majesties that they
might be discharged and set at liberty : and said, that they were all
contented humbly to submit themselves to their majesties, saving
and reserving their truth, consciences, and honesty. — Some of the
lords said, that they were Avorthy to pay a thousand pounds apiece,
and others said, that master Lucar and master Whetstone were
worthy to pay a thousand marks apiece, and the rest five hundred
pounds apiece. In conclusion, sentence was given by the lord
chancellor, that they should pay a thousand marks apiece ; and that
they should go to prison again, and tliere remain, till further order
were taken for their punishment.
On Tuesday, being the 30th of October, the lord John Gray
was delivered out of the Tower, and set at liberty.
On Sunday, the 4th of November, five priests' did penance at
Paul's Cross, who were content to put away their wives, and take
upon them again to minister. Every of them had a taper in his Poie no-
hand, and a rod, wherewith the preacher did disple them. "Jchb^'^
On Wednesday, the Tth of November, the lord Paget, and sir '''^"p "^
Edward Hastings master of the horse, were sent as ambassadors, bury.
(1) Stow says, three priests and two lajtrien. He adds, that during the sermon they were Md'^da
"displed [disciplined] on the heads, witli the same rods." — j'',i).
VOL. VI. O O
562 ronner's visitation.
Mary. \ kfiow not whithci ; but, as it was adjudged, to cardinal Pole, who
A J) lay all that summer before at Brussels : and it was thought they were
1554. sent to accompany and conduct him into England, whereas at that
time he was nominated and appointed bishop of Canterbury,
On the Friday following, being the 9th of November, master
Barlow, late bishop of Bath, and master Cardmaker, were brought
before the council in the Star-chamber, where, after communication,
they were commanded to the Fleet.
On the Saturday, the 10th of November, the sheriffs of London
had commandment to take an inventory of every one of their goods
who were of master Throgmorton"'s quest, and to seal up their doors ;
which was done the same day. Master Whetstone, master Lucas,
and master Kytely, were judged to pay a thousand pounds apiece,
and the rest a thousand marks apiece, to be paid within a fortnight
after. From this payment were exempted those four who confessed
a fault, and submitted themselves ; whose names are these, master
Loe, master Poynter, master Beswike, and master Carter.
Bonner Mcutiou was made a little before, of the visitation of Edmund
hi's'^visita- Bouucr bisliop of London, which began (as is said) about the month
*•""• of September : for the better preparation whereof Avere set forth cer-
Apiendi:: ^alu artlclcs to the number of thirty-seven. These articles, partly
for the tediousness of them, partly for that master Bale in a certain
treatise' hath sufficiently painted out the same in their colours, partly
also because I will not infect this book with them, I slip over, pro-
ceeding in the progress of this bishop in his visitation in the county
of Essex ; who, passing through the said county of Essex, being at-
tended with divers worshipful of the shire (for so they were com-
His beha- mauded), arrived at Stortford in Hertfordshire, where he rested certain
stortiord. ^^J^ '■> solaciug himsclf after that painful peregrination with no small
feasting and banqueting Avith his attendants aforesaid, at the house of
one Parsons his nephew, whose wife he commonly called his fair
niece (and fair she Avas indeed). He took there great pleasure to
hear her play upon the virginals, wherein she excelled ; insomuch
that every dinner (sitting by his sweet side) she arose and played
three several times at his request, of his good and spiritual devotion
towards her. These certain days thus passed in this bishoplike
fashion, he proceeded in his popish visitation toAvards Hadham his own
house and parish, not past tAvo miles from Stortford, being there most
solemnly rung out, as in all other places Avhere he passed. At length
Hia beha- draAviug near unto Hadham, Avhen he heard no bells stirring there
Hadham. in houour of his holiness, he grcAv into some choler ; and the nearer
he approached, the hotter Avas his fit : and the quieter the bells were,
the unquieter was his mood. Thus rode he on, chafing and fuming
Bonner in Avith himsclf. " What mcancth," saith he, " that knave the clerk,
chafe.'"" tli^t he ringeth not ? and the parson that he meeteth me not .''"" with
sundry other furious words of fiery element. There this patient pre-
late, coming to the toAvn, alighted, calling for the key of the church,
Avhich Avas then all unready, for that (as they then pretended) he had
prevented his time by two hours ; Avhercupon he grew from choler to
(1) This book is entitled " A Declaration of Edtnonde Bonner's Articles concerning the Cleargtye
of London Diocese, whereby that execrable Antichriatc is, in his righte colours, reucled." London,
I554.-ED.
now HE BEHAVED IN HIS VISITATION. 563
plain melancholy, so as no man -willingly would deal with him to ^^'"'J'-
qualify the raging humour so far incorporated in his breast. At last, ^ q
the church door being opened, the bishop entered, and finding no 1554.
sacrament hanged up, nor rood-loft decked after the popish precept
(which had commanded about the same time a well-favoured rood,
and of tall stature, universally in all churches to be set up), curtailed
his small devotions, and fell from all choler and melancholy to flat
madness in the uttermost degree, swearing and raging with a hunting
oath or two, and by no beggars, that in his own church, where he
lioped to have seen best order, he found most disorder, to his honour's
most heavy discomfort, as he said ; calling the parson (whose name
was Dr. Bricket) knave, and heretic. Who there liumbled himself, Bricket,
and yielded, as it were, to his flxult, saying : He was sorry his lordship Hadham,
Avas come before that he and his parish looked for him ; and there- ^^^^^^ ^^f
fore could not do their duties to receive him accordingly. And as BonneV.
for those things lacking, he trusted in short time hereafter he should Appe,^ix.
compass that, which hitherto he could not bring about. Therefore if
it pleased his lordship to come to his poor house (where his dinner
was prepared), he would satisfy him in those things which his lord-
ship thought amiss. — Yet this so reasonable an answer nothing could
satisfy or assuage his passion unreasonable : for the catholic prelate
utterly defied him and his cheer, commanding him out of his sight ;
saving, as his bye-word was, " Before God, thou art a knave : avaunt
heretic !" and therewithal, whether thrusting or striking at him, so it
was, that with his hand he gave sir Thomas Jocelvn, knight (who was sir Tho-
then amongst the rest, and stood next the bishop), a good flewet ceiyn
upon the upper part of the neck — even under his ear, as some say of^B^n"
which stood by ; but, as he himself said, he hit him full upon the "er.
ear : whereat he was somewhat astonied at the suddenness of the quar-
rel for that time. At last he spake and said, " What meaneth your f ™"g"
lordship ? have you been trained in Will Sommers's school, to strike him that
him that standeth next you .''" The bishop still in rage either heard next.^
not, or would not hear.
Then master Fecknam dean of Paul's, seeing the bishop still in Fecknam
this bitter rage, said, " Oh master Jocelyn ! you must bear with my Bmmer''
lord ; for truly his Ions? imprisonment in the Marshalsea, and the ^y "'^ ,
• n 1 • 1 111 II' 1 -1 • 1 • Marshal-
misusing of him there, hath altered him, that m these passions he is sea.
not ruler of himself, nor it booteth any man to give him counsel until
his heat be past ; and then, assure yourself, master Jocelyn, my lord
will be serry for those abuses that now he cannot see in himself""
Whereunto he merrily replied and said, "So it seems, master Feck- sirxho-
nam ; for now that he is come forth of the Marshalsea, he is ready to ^e%x\'s
go to Bedlam."" At which merry conceit some laughed, and more ^cil^f''^
smiled ; because the nail was so truly hit upon the head. The bishop, Bonnerr
nothing abashed at his own folly, gave a deaf ear ; as no marvel it
was that he shamed little to strike a stranger, who spared not the
burning of so many good men.
After this worthy combat thus finished and achieved, this martial
prelate presently taketh him to his horse again, notwithstanding he
was minded to tarry at Hadham three or four days, and so had made
provision in his own house ; and, leaving his dinner, rode that night
with a small company of his household to Ware, where he was not
00 2
oG-i STORY OF A ROOD SET UP IN LANCASHIRE.
Mary, lookccl for till tlircc days after, to the great "vronder of all the
^ £) country, why he so prevented his day aforestallcd.
1554. At this hasty posting-away of this bishop, his whole train of
attendants there left him. Also his doctors and chaplains (a few
excepted) tarried behind and dined at Dr. Bricket's as merrily, as he
rode towards Ware all chafingly : which dinner was prepared for the
bishop himself. Now, whether the bishop were offended at those
solemnities which he wanted, and was accustomed tobe saluted withal in
other places where he journeyed ; joining to that, that his "great god''
was not exalted above-gi"Ound over the altar, nor his *'block almighty'"'
set seemly in the rood-loft to entertain strangers, and thereupon took
occasion to quarrel with Dr. Bricket (whose religion perchance he
drivel somewhat suspected), I have not perfectly to say : but so it was sup-
froma poscd of divcrs the cause thereof to rise, which drave the bishop so
hastily from such a dinner.'
good din
ner.
A STORY OF A ROOD SET UP IN LANCASHIRE.
In this visitation of bishop Bonner above mentioned, ye see how
the bishop took on for not setting up the rood, and ringing the bells
at Hadham. Ye heard also of the precept, wdiich commanded in
every parish a rood to be erected, both well favoured and of a tall
stature. By the occasion whereof it cometh in mind (and not out of
story of a place) to story, likewise, what happened in a certain town in Lan-
up"in'' cashire near to Lancaster, called Cockram, where the parishioners and
^iTrT churchwardens, having the same time a like charge for the erecting
of a rood in their parish-church, had made their bargain, and were at
a price with one that could cunningly carve and paint such idols, for
the framing of their rood : who, according to his promise, made them
The men onc, and sct it up in their church. This done, he demanded his
rlm^not ^oney : but they, misliking his workmanship, refused to pay him,
pleased whcrcupon he aiTCSted them, and the matter was brought before the
with. mayor of Lancaster, who was a very meet man for such a purpose.
and an old favourer of the gospel ; which is rare in that country.
Then the carver began to declare how they covenanted with him for
the making of a rood with the appurtenances, ready carved and set
up in their church, which he, according to his promise, had done ;
and noAv, demanding his money, they refused to pay him. " Is this
true?" quoth the mayor to the wardens. "Yea sir," said they.
" And why do you not pay the poor man his due ?'''' quoth he. "And
it please you, master mayor," quoth they, " because the rood we had
before, was a well-favoured man ; and he promised to make us such
another : but this that he hath set us up now, is the worst favoured
The rood tiling that cvcr you set your eves on ; gaping and giinning in such
rara^driv- sort, that uoue of our children dare once look him in the face, or come
'''?,V'^ near him !" The mavor, thinking that it was good enough for that pur-
children • n ■ t -i ■, "" niiti 1
out of the pose if it had been worse — " My masters, quoth he, howsoever the
rood like you, the poor man's labour hath been never the less ; and
it is pity that he should have any hinderance or loss thereby : therefore
I will tell you what you shall do. Pay him the money ye promised
him, and go your ways home and look on it, and if it will not serve
(1) Testified liv such as thcro and then were present.— Rich. K. etc.
TEXTS OF SCRIPTURE OX CHURCH-WALLS ABOLISHED.
>6o
for a god, make no more ado, but clap a pair of horns on liis head, Mary.
and so he will make an excellent devil.''"' This the parishioners took \d_
well in worth ; the poor man had his money ; and divers laughed well 15.54.
thereat — but so did not the Babylonish priests.
This mayor abovementioned continued a protestant almost fifty Tiie
years, and was the only reliever of Marsh the martyr (whose story Lanraster
fblloweth hereafter) with meat, di-ink and lodging, while he lay in ^^^""'^
Lancaster-castle, the space of three quarters of a year, before he was
had to Chester to be burned.
About this time, or the month next before, wdiich was October, there
came a precept or mandate from Bonner bishop of London, to all
parsons and curates within his diocese, for the abolishing of such
Scriptures and writings as had been painted upon church-walls before,
in king Edward''s days. The copy of which precept or mandate here
we thought good to express in their own style and words,' that the
world might see the wicked proceedings of their im])ious zeal, or
rather their malicious rage against the Lord and his word, and against
the edifying of christian people : whereby it might appear, by this
blotting out of Scriptures, not only how blasphemously they spake
against the holy Scriptures of God, but also how studiously they
sought, by all manner of means, to keep the people still in ignorance.
A Mandate of Bonner Bishop of London, to abolish the Scriptures
and Writings painted upon the Church- Walls.
Edmund, by God's permission bishop of London — to all and every parsons,
vicars, clerks, and lettered, within the parish of Hadhani, or within the precinct
of our diocese of London, wheresoever being — sendeth greeting, grace, and
benediction.
Because some children of iniquity, given up to carnal desires and novelties, xiie
have by many ways enterprised to banish the ancient manner and order of the Sciip-
church, and to bring in and establish sects and heresies ; taking from thence the painted
picture of Christ, and many thnigs besides instituted and observed of ancient on
time laudably in the same ; placing in the room thereof such things, as in such ^^^"I'g'^'^"
a place it behoved them not to do; and also have procured, as a stay to their razed out.
heresies (as tjiey thought), certain Scriptures wrongly applied to be painted
upon the church-walls ; all which persons tend chiefly to this end^ — that they
might uphold the liberty of the flesh, and marriage of priests, and destroy, as
much as lay in them, the reverent sacrament of the altar, and might extinguish
and enervate holy-days, fasting-days, and other laudable discipline of the
catholic church ; opening a window to all vices, and utterly closing up the way Scrip-
unto virtue :- Whei-efore we, being moved with a christian zeal, judging that '"'''^*
the premises are not to be longer sufierod, do, for discharge of our duty, commit window
unto you jointly and severally, and by the tenor hereof do straitly charge and to vices
command you, that at the receipt hereof, with all speed convenient, you do j,gj
warn, or cause to be warned, first, second, and third time, and peremptorily, all
and singular churchwardens and parishioners whosoever, within our aforesaid
diocese of London (wheresoever anj' such Scriptures or paintings have been
attempted), that they abolish and extinguish such manner of Scriptures, so that
by no means they be either read or seen ; and therein to proceed, moreover, as
they shall see good and laudable in this behalf. And if, after the said monition,
the said churchwardens and parishioners shall be found remiss and negligent,
or culpable, then you, jointly and severally, shall see the foresaid Scriptures to
be razed, abolished, and extinguished forthwith : citing all and singular those
churchwardens and parishioners (whom we, also, for the same do cite here, by
the tenor hereofj, that all and singular the churchwardens and parishionei-s,
(1) It is extant in Latin in the First Edition, p. 1005, and will be found in the Appendix. — Ed.
(2) Note well these causes, reader, why the Scriptures should be razed out !
566 POPISH EXHORTATION.
Afarp. being slack and negligent, or culpable therein, shall appear before us, our vicar-
general and principal official, or our commissary special, in our cathedral
^•^- church of St. Paul at London, in the consistory there, at the hour appointed
15.'i4. fQj. (^jjg same, the sixth day next after their citation, if it be a court-day, or else
at the next court-day after ensuing, where either we or our official or commis-
sary shall sit: there to say and allege for themselves some reasonable cause, if
they have or can tell of any, why they ought not to be excommunicated, or
otherwise punished, for their such negligence, slackness, and fault; to say and to
allege, and further to do and receive, as law and reason requireth. And what
you have done in the premises, do you certify us, or our vicar, principal official,
and such our commissary, diligently and duly in all things, and through all
things ; or let him among you thus certify us, which hath taken upon him to
execute this mandate : In witness whereof we have set our seals to these pre-
sents.
Dated in the Bishop's Palace at London, the 25th day of the month of
October, in the year of our Lord 1554, and of our translation
the 16th.
christo- About this time the lord chancellor sent master Christopherson
Lnt to" unto the university of Cambridge, ■with these three articles, which he
bridge enjoined them to observe.
with Gar- The first, that every scholar should wear his apparel according to
instruc- his degree in the schools.
tions. rpj^g second was touching the pronunciation of the Greek tongue.
The third, that every preacher there should declare the whole
style of the king and queen in their sermons.
In this university of Cambridge, and also of Oxford, by reason of
the bringing of these things, and especially for the alteration of reli-
gion, many good wits and learned men departed the universities : of
whom, some of their own accord gave over, some were thrust out of
their fellowships, some were miserably handled : insomuch that in
Twenty- Cambridge, in the college of St. John, there were four-and-twenty
places places void together, in whose rooms were taken in four-and-twenty
void at others, who, neither in virtue nor in religion, seemed to answer to them
one tiine ' ^ , ■%
in one bcforc. And uo less miserable was the state of Oxford, by reason of
"^^ ^^^' the time, and the strait dealing of the visitors, that, for setting for-
ward their papistical proceedings, had no regard or respect to the
forwardness of good wits, and the maintenance of good letters, begin-
ning then more and more to flourish in that university.
Popish And forsomuch as we have entered into the mention of Oxford',wc
ti^n^of*" niay not pass over in silence the famous exhortation of Dr. Tresham,
Tresham. Avho*, Supplying the room of the sub-dean in Christ-church, after he
had called all the students of the college together, with great eloquence
and art persuasory, began to commend the dignity of the mass unto
His (jreat them ; declaring, that there was stuiF enough in the Scripture to
prove the mass good. Then, to allure them to the catholic service
of the church, he used these reasons — declaring that there were a
company of goodly copes, that were appointed to Windsor ; but he
had found the queen so gracious unto him, that they should come to
Christ-church. Now if they, like honest men, would come to
church, they should wear them on holy-days. And besides all this,
he would get them the lady-bell of Bampton, and that should make
the sweetest ring in all England. And as for a holy water-sprinkle,
he had already the fairest that was within the realm Wherefore
(1) See the Arpeudix.— Eu. (2) Ibid.
THK QUKEn's supposed CONCEPTION OF CHILD. 567
he thought that no man would be so mad, to forego these commo- Mary.
dities, etc. "ajdT
These things I rehearse, that it may appear what w^ant of discretion 1554.
is in the fathers of popery, and into what idle follies such men do
fall ; whom, I beseech the Lord, if it be his pleasure, to reduce to a
better truth, and to open their eyes to see their own blindness.
To proceed now further in the course and race of our story where
we left, being before in the month of November, it followeth more,
that on the 12th day of the same month of November, being Mon-
day,* began the parliament holden at Westminster, to the beginning
whereof both the king and queen rode in their parliament robes,
having two swords borne before them. The earl of Pembroke bare
his sword, and the earl of Westmorland bare the queen's. They
liad two caps of maintenance borne before them, whereof the earl of
Arundel bare one, and the earl of Shrewsbury the other.
Cardinal Pole landed at Dover on Wednesday, the 21st of No- cardinal
vember ; ^ on which day one act passed in the parliament for his rive'th'in
restitution in blood, utterly repealing as false and most slanderous, Ensiand.
that act made ag.ainst him in king Henry the Eighth ""s time, and on ^'''^'"f"-
the next day, being Thursday, and the 22d of November, the king
and the queen came both to the parliament-house, to give their royal
assent, and to establish this act against his coming.
On Saturday, being the 24tli of November, the said cardinal came
by water to London, and so to Lambeth-house, which was ready pre-
pared against his coming.
On the Wednesday following, being the 28tli of November, there
was general procession in PauFs, for joy that the queen was conceived A^p"a,r
and quick with child, as it was declared in a letter sent from the
council to the bishop of London.
The same day were present at this procession ten bishops, with all
the prebendaries of PauFs, and also the lord mayor with the alder-
men, and a great number of commons of the city in their best array.
The copy of the counciFs letter here followeth — ad perpetuam rei
memoriam.
A Copy of a Letter sent from the Council, unto Edmund Bonner
Bishop of London, concerning Queen Mary conceived with
Child. *Trinted by John Cavvod*
After our hearty commendations unto your good lordship : wliereas it hath
pleased Almighty God, amongst other his infinite benefits of late most graci-
ously poured upon us and this whole realm, to extend his benediction upon the
queen's majesty in such sort as she is conceived and quick of child:* whereby
(her majesty being our natural liege lady, queen, and undoubted inheritor of
this imperial crown) good hope of certain succession in the crown is given unto
us, and consequently the great calamities, which, for want of such succession,
might otherwise have fallen upon us and our posterity, shall, by God's grace,
be well avoided, if we thankfully acknowledge this benefit of Almighty God,
endeavouring ourselves with earnest repentance to thank, honour, and serve
(1) Here note, that the printer of queen Mary's statutes, doth err in his supputatinn, which
saith, that this parliament began the llthoftliis month; which day was tlien Sunday. Kx Statat.
an. 1 & 2 R. Philip, et Mariaj, cap. 8.
(2) Stow says, Nov. 24.— Ed. (3) Edition of 1563.— Ed.
(4) If queen Mary were quick with child in the 2Slh of the month of November, and afterward
did labour iu the mouth of June, t);<;ii went she almost seven months quick with child.
568
CARDINAL POLES ORATION TO THE PARLIAMENT.
Mary.
A.D.
1554.
Te Deum
sung for
queen
Mary's
child.
him, as we be most bounden : these be not only to advertise you of tliese good
news, to be by you published in all places within your diocese, but also to pray
and require you, that both yourself do give God thanks with us for this his
especial grace, and also give order that thanks may be openly given by singing
of Te Deum in all the churches within your said diocese ; and that likewise all
priests and other ecclesiastical ministers, in their masses, and other divine ser-
vices, may continually pray to Almighty God, so to extend his holy hand over
her majesty, the king's highness, and this whole realm, as that this thing,
being by his omnipotent power graciously thus begun, may by the same be well
continued and brought to good effect, to the glory of his name. W hereunto,
albeit we doubt not ye would of yourself have had special regard without these
our letters, yet, for the earnest desire we have to have this thing done out of
hand, and diligently continued, we have also written these our letters, to put
you in remembrance ; and so bid your lordship most heartily well to fare.
From Westminster the 27th of November, 1554.
Your assured loving friends,
Stephen Winton. Cancel. John Bathon.
Arundel. R. Riche.
F. Shrewsbury. Thomas Wharton.
Edward Darby. John Huddilstone.
Henry Sussex. R. Southwell.
Also the same day in the afternoon, cardinal Pole came to the
parliament-house, which, at that present, Avas kept in the great
chamber of the court at Whitehall, for that the queen was then sick,
and could not go abroad ; where the king and queen's majesties,
sitting under the cloth of state, and the cardinal sitting on the right
hand, with all the other estates of the parliament being present, the
bishop of Winchester, being lord chancellor, began in this manner :
The Words of Winchester for receiving of the Cardinal.
My lords of the upper house, and you my masters of the nether house, here
is present the right reverend father in God my lord cardinal Pole, come from
the apostolic see of Rome, as ambassador to the king and queen's majesties,
upon one of the weightiest causes that ever happened in this realm, and which
pertaineth to the glory of God, and your universal benefit. The which ambas-
sage, their majesties' pleasure is, to he signified unto you all by his own mouth ;
trusting that you will receive and accept it in as benevolent and thankful wise,
as their highnesses have done, and that you will give an attent and inclmabie
ear unto him.
^^^lcn the lord chancellor had thus ended his talk, the cardinal,
taking the time then offered, began his oration, wherein he declared
the causes of his coming, and what were his desires and requests. In
the mean time the court-gate was kept shut until he had made an
end of his oration.
The tenor of Cardinal Pole's Oration, made in the Parliament-House.
My lords all, and you that are the commons of this present parliament
assembled (which, in effect, is nothing else but the state and body of the whole
realm) as the cause of my repair hither hath been both wisely and gravely de-
clared by my lord chancellor, so, before that I enter to the particularities of my
commission, I have somewhat to say touchitig myself, and to give most humble
and hearty thanks to the king and queen's majesties, and after them to you all,
which of a man exiled and banished from this commonwealth have restored me
to a member of the same, and of a man having no place neither here or else-
where within this realm, have admitted me in a place where to speak and to
be heard. This I protest unto you all, that though I was exiled my native
CARDINAL pole's OKATION TO THE PARLIAMENT. 569
country without just cause, as God knoweth, yet the ingratitude could not pull Mary.
from me the affection and desire that I had to profit and do you good. If the
offer of my service might have heen received, it was never to seek, and where .'.
that could not be taken, you never failed of my prayer, nor ever shall. J___
But leaving the rehearsal thereof, and coming more near to the matter of my
commission, 1 signify unto you all, that my principal travail is, for the restitu-
tion of this noble realm to the ancient nobility, and to declare unto you, that the
see apostolic, from whence I come, hath a special respect to this realm above all Epg'and,
others;' and not without cause, seeing that God himself, as it were by provi- lands, re-
dence, hath given this realm prerogative of nobility above others ; which to ceived
make more plain unto you, it is to be considered that this island, first of all fafth of
islands, received the light of Christ's religion. For as stories testify, it was Chdst.
" prima provinciarum quie amplexa est fidem Christi."
For the Britons, being first inhabitants of this realm (notwithstanding the
subjection of the emperors and heathen princes), did receive Christ's faith from
the apostolic see universally : and not in parts, as other countries ; nor by one
and one, as clocks increase their hours by distinction of times ; but altogether
at once, as it were in a moment. But after that their ill merits, or forgetfulness
of God, had deserved expulsion, and that strangers, being infidels, had pos-
sessed this land, yet God of his goodness, not leaving where he once loved, so
illuminated the hearts of the Saxons, being heathen men, that tliey forsook the
darkness of heathen errors, and embraced the light of Chi'ist's religion : so that
within a small space idolatry and heathen superstition were utterly abandoned
in this island.
This was a great prerogative of nobility ; whereof though the benefit be to
be ascribed to God, yet the mean occasion of the same came from the church of
Rome,2 in the faith of which church we have ever since continued and con-
sented with the rest of the world in unity of religion. And to show further the
fervent devotion of the inhabitants of this island towards the c'hurch of Rome,
we read that divers princes in tlie Saxons' time, with great travail and expenses
went personally to Rome, as Offa and Adulphus, wlio thought it not enough
to show themselves obedient to the said see ; unless that in their own persons
they had gone to that same place from whence they had received so great a
grace and benefit.
In the time of Charlemagne, who first founded the university of Paris, he
sent into England for Alcuinus a great learned man, which first brought learn-
ing to that university ; whereby it seemeth that the greatest part of the world
fet the light of religion from England.
Adrian IV., being an Englishman, converted Norway from infidelity ; whicli
Adrian afterwards, upon great affection and love that he bare to this realm,
being his native country, gave to Henry II., king of England, the right and
seigniory of the dominion of Ireland, whicli pertained to the see of Rome.
1 will not rehearse the manifold benefit that this realm hath received from
the apostolic see,^ nor how ready the same hath been to relieve us in all our
necessities. Nor will I rehearse the manifold miseries and calamities that this
realm hath suffered by swerving from that unity. And even as in this realm,
so also in all other countries which, refusing the unity of the catholic faith have
followed fantastical doctrine, the like plagues have happened.* Let Asia and
the empire of Greece be a spectacle unto the world, which, by swerving from
the iniity of the clun-ch of Rome, are brought into captivity and subjection of
tlie Turk. All stories be full of like examples. And to come unto the later
time, look upon our neighbours in Germany, who, by swerving Irom this unitj',
are miserably afflicted with diversity of sects, and divided into factions.
What shall I rehearse unto you tlie tumults and efllision of blood that hath
happened there of late days ; or trouble you with the rehearsal of those plagues
that have happened since this innovation of religion, whereof you have felt the
(1) More for tlie vantage that was hoped by it, than for any great love!
(2) That the faith of the Britons came first from Rome, neither doth it stand with the circum-
stance of our stories : and if it so did, yet that faith and doctrine of the Komanists was not such
then, as it is now.
(3) Nay rather what riches and treasures the see of Rome hath sucked out of England, it is in-
credible.
(41 The cause of their subjection to the Turk cannot be proved to come by swerving from the
unity of the church of Rome, for they never fully joined unto it. And as touching the subjection
of Asia and Greece to the Turks, read in the story of the Turks before. [Vol. iv. page 18. — Ed.]
570 CARDINAL pole's ORATION TO THE PARLIAMENT,
Mary, bitterness, and I have heard the report? of all which matters I can say no more
' but — such was the misery of the time. And see how far forth this fury went.
A. D. for those that live under the Turk, may freely live after their conscience ;' and
i^^^'i' so was it not lawful here.
If men examine well upon what grounds these innovations began, they shall
well find that the root of this, as of many other mischiefs, was avarice ; and that
the lust and carnal affection of one man confounded all laws, both divine and
human. And notwithstanding all these devices and policies practised within
this realm against the church of Rome, they needed not to have lost you, but
that they thought rather as friends to reconcile you, than as enemies to infest
you : for they wanted not great offers of the most mighty potentates in all
Europe to have aided the church in that quarrel. Then mark the sequel : there
seemed by these changes to rise a great face of riches and gain, which, in proof,
came to great misery and lack. See how God then can confound the wisdom
of the wise, and turn unjust policy to mere folly ; and that thing which seemed
to be done for relief, was cause of plain ruin and decay. Yet see that goodness
of God, wliich at no time failed us, but most benignly offered his grace, when
it was of our parts least sought and worse deserved
And when all light of true religion seemed utterly extinct, as the churches
defaced, the altars overthrown, the ministers corrupted ; even like as in a lamp,
the light being covered, yet it is not quenched, even so, in a few remained
the confession of Christ's faith ; namely, in the breast of the queen's excel-
lency, of whom, to speak without adulation, the saying of the prophet may be
verified, " Ecce quasi derelicta!"
And see how miraculously God of his goodness preserved her highness, con-
trary to the expectation of man, that when numbers conspired against her, and
policies were devised to disinherit her, and armed power prepared to destroy
her ; yet she, being a virgin helpless, naked, and unarmed, prevailed, and had
the victory of tyrants ; which is not to be ascribed to any policy of man, but to
the almighty great goodness and providence of God, to whom the honour is to be
given :^ and therefore it may be said, "Da gloriam Deo." For in man's judg-
ment, on her grace's part was nothing in appearance but despair.
And yet for all these practices and devices of ill men, here you see her grace
established in her estate, being your lawful queen and governess, born among
you ; whom God hath appointed to reign over you for the restitution of true
religion, and extirpation of all errors and sects. And to confirm her grace the
more strongly in this enterprise, lo ! how the providence of God hath joined
her in marriage with a prince of like religion, who, being a king of great might,
armour, and force, yet useth towards you neither armour nor force, but seeketh
you by the way of love and amity : in which respect great cause you have to
give thanks to Almighty God, that hath sent you such catholic governors. It
shall be, therefore, your part again to love, obey, and serve them.
The car- And as it was a singular favour of God to conjoin them in marriage, so it is
appeMeth ""'^ *-" ^^ doubted but that he shall send them issue, for the comfort and surety
to be a of this commonwealth.
Wee pro- Of all princes in Europe, the emperor hath travailed most in tlie cause of
religion, as it appeareth by his acts in Germany ; yet, happly by some secret
judgment of God, he hath not achieved the end : with whom in my journey
hitherwards, I had conference touching my legation ; whereof when we had
understanding, he showed a great appearance of most earnest joy and gladness,
saying, that it rejoiced him no less of the reconcilement of this realm unto
christian unity, than that his son was placed by marriage in the kingdom, — and
most glad he was of all, that the occasion thereof should come by me being an
Charles Englishman born, which is (as it were) to call home ourselves. I can well
ror cMn-^" compare him to David, which, tliough he were a man elect of God, yet, for that
pared to he was contaminate with blood and war, he could not build the temple of Jeru-
David. salem, but left the finishing thereof to Solomon, who was " rex pacificus."
So may it be thought, that the appeasing of controversies of religion in Chris-
tianity, is not appointed to this emperor, but rather to liis son, wlio shall perform
the building that his father hath begun. Which church cannot be perfectly
builded, without universally in all realms we adhere to one head, and do acknow-
(1) And why then do ye, more cruelly than the Turk, persecute others for their conscience f
(2) What puhcy is tbi.s, to make promise to get strength, and to break it as the queen did I
England's submission to the pope. 571
ledge him to be the vicar of God, and to have power from above : for all power Mary.
is of God, according to the saying, " Non est potestas, nisi a Deo." And there-
fore I consider that all power being in God, yet, for the conservation of quiet f^*^-
and godly life in the world, he hath derived that power from above into two ^^'*'
parts here in earth; which is, into the powers imperial and ecclesiastical. Two
And these two powers, as they be several and distinct, so have they two several powers on
effects and operations : for secular princes, to whom the temporal sword is com- eeclesias
mitted, be ministers of God to execute vengeance upon transgressors and evil tical and
livers, and to preserve the well-doers and innocents from injury and violence. '™pe"^'-
Which power is represented in these two most excellent persons, the king and
queen's majesties here present, who have this power committed unto them
immediately from God, without any superior in that behalf.
The other power is of ministration, which is the power of the keys, and order The
in the ecclesiastical state, which is, by the authority of God's word, and ex- power of
amples of the apostles, and of all old holy fathers from Christ hitherto, attributed ci^rklV^
and given to the apostolic see of Rome by special prerogative : from which see, declared.
I am here deputed legate and ambassador, having full and ample commission
from thence, and have the keys committed to my hands. I confess to you that The
I have the keys, not as mine own keys, but as the keys of him that sent me, ^°'!g'sg, ♦
and yet cannot open : not for want of power in me to give, but for certain by the
impediments in you to receive, which must be taken away before my commis- cardinal,
sion can take effect. This I protest before you, my commission is not of pre-
judice to any person. I come not to destroy, but to build: I come to reconcile,
not to condemn : I come not to compel, but to call again : I am not come to
call any thing in question already done, bat my commission is of grace and
clemency, to such as will receive it. For touching all matters that be past,
they shall be as things cast into the sea of forgetfulness.
But the mean whereby you shall receive this benefit, is to revoke and repeal The
those laws and statutes, which be impediments, blocks, and bars, to the exe- P"?'''^
cution of my commission. For, like as I myself had neither place nor voice to not work
speak here among you, but was in all respects a banished man, till such time as '" Eng-
ye had repealed those laws that lay in my way : even so cannot you receive ^^ ' ^"^'
the benefit and grace offered from the apostolic see, until the abrogation of such
laws, whereby you have disjoined and dissevered yourselves from the unity of
Christ's church.
It remaineth therefore that you, like true Christians and provident men, for
the weal of your souls and bodies, ponder what is to be done in this so weighty
a cause ; and so to frame your acts and proceedings, as they may first tend to
the glory of God, and next to the conservation of your commonwealth, surety,
and quietness.
The next day after, the three estates assembled again in the great
chamber of the court at Westminster ; where the king and queen^s
majesties and the cardinal being present, they did exhibit (all kneel-
ing on their knees) a supplication to their highnesses, the tenor
wliereof ensueth.
The Copy of the Supplication and Submission exhibited to the
King and Q.ueen's Majesties, by the Lords and Commons of the
Parliament.
We, the lords spiritual and temporal, and the commons of this present par-
liament assembled — representing the whole body of the realm of England and
dominions of the same, in our own names particularly, and also of the said
body universally, in this supplication directed to your majesties with most
humble suit, that it may, by your gracious intercession and mean, be exhibited
to the most reverend father in God, the lord cardinal Pole, legate, sent specially
hither from our most holy father pope Julius the Third, and the see apostolic
of Rome — do declare ourselves very sorry and repentant of the schism and dis- o great
obedience committed in this realm and the dominions of the same, against the said ^°""y'
see apostolic, either by making, agreeing, or executing any laws, ordinances, repent-
or commandments, against the supremacy of the said see, or otherwise doing or a"ce.
speaking that might impugn the same : offering ourselves, and promising by
572 A LETTER OF KING PHILIP TO THE POPE.
Mary, this our supplication, that for a token and knowledge of our said repentance,
we be, and shall be alway ready, under and with the authority of yoiu- niajes-
-^' ^- ties, to the uttermost of our power, to do that which shall be in us for the abro-
1554. gation and repealing of tlie said laws and ordinances in this present parhament;
as well for ourselves, as for the whole body whom we represent.
The_ Whereupon we most humbly beseech your majesties, as persons imdefiled in
solution^' the offence of this body towards the said see, which nevertheless God, by his
cannot providence, hath made subject unto your majesties, so to set forth this our most
come, but )junible suit, that we may obtain from the see apostolic, by the said most reve-
cessio^of rend father, as well particularly as universally, absolution, release, and discharge
kings and from all danger of such censures and sentences, as by the laws of the church
queens. ^^^ ^^ fallen in ; and that we may, as children repentant, be received into the
bosom and unity of Christ's church, so as this noble realm, with all the mem-
bers thereof, may, in unity and perfect obedience to the see apostolic, ana popes
for the time being, serve God and your majesties, to the furtherance and
advancement of his honour and glory. Amen.
The sup- The supplication being read, the king and queen delivered the
given up Same unto the cardinal, who (perceiving the effects thereof to answer
dinaf.''^"^' liis expectation) did receive the same most gladly from their majes-
dd^La. ti^s • ^'^^ ^^^^^ ^^^ ^^^^ ^^ ^'^^^ "words given thanks to God, and
declared what gi-eat cause he had to rejoice above all others, that his
coming from Rome into England had taken most happy success ;
he, by the pope*'s authority, did give them this absolution following.
An Absolution pronounced by Cardinal Pole to the whole Parliament
of England, in the Presence of the King and Queen.
Absolu- Our Lord Jesus Christ, which with his most precious blood hath redeemed
lion from and washed us from all our sins and iniquities, that he might purchase unto
givenTo himself a glorious spouse without spot or wrinkle, and whom the Father hath
the realm appointed head over all his church, he by his mercy absolve you ! And we, by
°^^"S' apostolic authority (given unto us by the most holy lord pope Julius the 'J'liird,
England his vicegerent in earth)i do absolve and deliver you, and every of you, witli the
brought whole realm and dominions thereof, from all heresy and schism, and from all
QQ™g and every judgment, censure and pain, for that cause inciu-red; and also we do
blessing restore you again unto the unity of our mother the holy church (as in our letters
into the iiiore plainly it shall appear), in the name of the Father, of tlie Son, and of the
suu! Holy Ghost.
When all this was done, they went into the chapel, and there, sing-
ing Te Deum, with great solemnity declared^ the joy and gladness
that for this reconciliation was pretended.
Great joy The report of this was with great speed sent unto Rome; as well
for^hr^ hy the king and cardinal's letters, which hereafter follow, as also otlicr-
'^ion of' ^^^^ ' whereupon the pope caused there at Rome processions to be
England, made, and thanks to be given to God with great joy, for the convei-
cause"" sion of England to his church ; and therefore (praising the cardinal's
^^&* diligence, and the devotion of the king and queen), on Christinas
Appendix, even, by his bulls he set forth a general pardon to all such as did
truly rejoice for the same.
A Copy of King Philip's Letter, written with his own hand to Pope
Julius, touching the restoring of the Realm of England : translated
out of Spanish into English.
Most holy father, I wrote yesterday unto Don John Manrique,^ that he sliould
declare by word of mouth, or else write to your holiness, in what good state
(1) Christ's absolution not sufficient, without the pope's be joined withal.
(2) With heavy hearts, God knoweth, (3) See Appendix.
A LETTER OF CARDINAL POLE TO THE POPE. 573
A.D.
1554.
the matter of religion stood in this reahn, and of the sxibmission to your holi- Mary.
ness, as to the chief. As this day, which is the feast of St. Andrew, late in the
evening, we have done God that service (to whose only goodness we must im-
pute it, and to your holiness, who have taken so great pain to gain these soids),
that this realm, with full and general consent of all them that represent the
state, being very penitent for that was past, and well bent to what they come
to do, submitted themselves to your holiness, and to that holy see ; whom, at
the request of the queen and me, your legate did absolve. And forasmuch as
the said Don John shall signify unto your holiness all that passed in this matter,
I will write no more thereof; but onh' that the queen and I, as most faithful
and devout children of your holiness, have received the greatest joy and com-
fort thereof that may be expressed with tongue : considering that, besides the
service done to God hereby, it hath chanced, in the time of yoiu- holiness, to
place as it were in the lap of the holy and catholic church such a kingdom as
this is. And therefore I think I cannot be thankful enough for that is done this
day. And I trust in him, that your holiness shall alway understand, that the
lioly see hath not had a more obedient son than I, nor more desirous to preserve
and increase the authority of the same. God guide and prosper the most holy
personage of your holiness, as I desire.
From London, the 30th of November, 1554.
Your holiness's most humble son, the king, etc.
Here followeth, likewise, the CardinaFs Letter to the said Pope con-
cerning the same matter.*
Those things which I wrote unto yom- holiness of late, of tliat hope which I
trusted would come to pass, that in short space this realm would be reduced to
the unity of the church, and obedience of the apostolic see ; though I did write
then not without great cause, yet, nevertheless, I could not be void of all fear,
not only for that difficulty which the minds of our countrymen did show, being
so long alienated from the see apostolic, and for the old liatred which they had
borne so many years to that name ; but much more I feared, lest the first entry
into the cause itself, should be put off by some other bye-matter or convention
coming betwixt. For the avoiding whereof, I made great means to the king
and queen, which little needed ; for their own godly forwardness, and earnest
desire to bring the thing to pass, far surmounted my great and earnest expec-
tation.
This day in the evening, being St. Andrew's day (who first brought his brother
Peter to Christ), it is come to pass by the providence of God, that this realm is
reclaimed to give due obedience unto Peter's seat and your h(jliness, by whose
means it may be conjoined to Christ the head, and to his body which is tlie church.
The thing was done and concluded in parliament (the king and queen being-
present) with such full consent and great rejoicing, that incontinently after I
had made my oration, and given the benediction, with a great joy and shout
there was divers times said, " Amen, Amen." Which doth evidently declare,
tliat that holy seed, although it hath been long oppressed, yet was not utterly
quenched in them ; which chiefly was declared in the nobility.^
Returning home to my house, these things I wrote unto your holiness upon
the sudden, rejoicing that I had so luckily brought to pass so weighty a matter
by the Divine Providence, thinking to have sent my letters by the king's post,
who (as it was said) shoidd have departed shortly : but afterwards, chano-ino-
my purpose, when I had determined to send one of mine own men, I thought
good to add thus much to my letters, for the more ample gratulation and
rejoicing at that good chance. Which thing as it was right great gladness to
me, through the event of the same (lieing itself very great, and so holy, so
profitable to the whole church, so healthful to this my country which brought
me forth, so honourable to the same which received me) : so likewise I took no
less rejoicing of the princes themselves, through whose virtue and godliness the
matter did take success and perfection.
Of how many, and how great things may the church (which is the spouse of
(1) The Latin copy of this letter is in the First Edition, pp. 1012, 1013, and will he found in the
Appendix— Ed.
(2) The pope's authority was as much welcome to the nobility of England as water into the ship.
674 A LETTER OF CARDINAL POLE TO THE POPE.
A.D.
1554.
Mary. Christ, and our mother) make her account through those her children ! O no-
table zeal of godliness ! O ancient faith ! ' which undoubtedly doth so manifestly
appear in them both, that whoso seeth them, must needs (whether he will or no)
say the same which the prophet spake of the first children of the church : " Isti
sunt semen cui benedixit Dominus. Haec plantatio Domini ad gloriandum."
That is, " These are the seed which the Lord hath blessed. This is the Lord's
planting to glory in." How holily did your holiness with all your authority
and earnest affection favour this marriage ! which truly seemeth to express a
great similitude of the highest King,^ which, being heir of the world, was sent
down by his Father from the regal seat to be spouse and son of the Virgin, and
Cardinal by this means to comfort all mankind. For even so this king himself, the
^re^tMhe g^'s^test heir of all men which are in the earth, leaving his father's kingdoms
king. that are most great, is come into this little kingdom, and is become both the
spouse and son of this virgin (for he so behaveth himself as though he were a
son, whereas indeed he is a husband), that he might, as he hath in effect
already performed, show himself an aider and helper to reconcile this people
to Christ, and to his body, which is the church. Which things, seeing they
are so, what may not our mother the church herself look for at his hands, that
hath brought this to pass, to convert the hearts of the fathers towards their sons,
and the unbelievers to the wisdom of the righteous ? which virtue, truly, doth
wondei'fully shine in him. But the queen, which at that time, when your holi-
ness sent me legate unto her, did rise up as a rod of incense springing out
of the trees of myrrh, and as frankincense out of the desert — she, I say, which
a little before was forsaken of all men, how wonderfully doth she now shine !
What a savour of myrrh and frankincense doth she give forth unto her people,
Scripture who (as the prophet saith of the mother of Christ) brought forth, before she
ap^nlied laboured ; before she was delivered, brought forth a man-child ! Who ever
heard of such a thing, and who hath seen the like of this 1 Shall the earth
bring forth in one day, or shall a whole nation be brought forth together ?
But she now hath brought forth a whole nation before the time of that delivery,
whereof we are in most great hope.
How great cause is given to us to rejoice! How great cause have we to give
thanks to God's mercy, your holiness, and the emperor's majesty, which have
been causers of so happy and so godly a marriage, by which we, being recon-
ciled, are joined to God tlie Father, to Christ, and to the church ! of the wliich
althoiigh I cannot comprehend in words the joy that I have taken, yet I cannot
keep silence of it. And to this my rejoicing, this also was joined (which when
I had perceived by the letters of the reverend archbishop of Conza, your
lioliness's nuncio with the emperor's majesty, brought me marvellous great
gladness), that your said holiness began to restore to the ancient beauty those
things, which, in the church of Rome, through the corruption of times, were
deformed ; which truly, when it shall be finished, then indeed may we well cry
The out with the prophet, and speak unto your holiness with these words : ^ " Put
«peak\"'K °^ *^^^ ^^^^^ °^ sorrow and vexation ; and put on comeliness, which thou hast
of Sion of God in everlasting glory. For thy name shall be named of God everlasting,
and Jeru- peace of righteousness, and honour of godliness ; and then it shall be said,
unaptly Look about and see thy sons gathered together from the sun-rising to the going
applied to down of the same, rejoicing in the holy word." There is nothing truly (to
the pope, speak of thy children gathered together in the west, which prepare themselves
to meet their mother) which they liad rather see, than her apparelled (that I
may use the words of the prophet) in that garment of righteousness, wherewith
God adorned her in times past. This one thing remaineth : that your holiness's
joy, and the joy of all the universal church may be perfected ; which, togetlier
with us her unworthy children, ceaseth not to pray to God for it. The Almighty
God preserve your holiness long to continue in health, for the profit of his church !
From London, the last of November, 1554.
Your most humble servant,
Reginald Pole, cardinal.'^
(1) O dissimulation of a flattering cardinal !
(2) Wliat similitude is betwixt liglit and darkness ? 2 Cor. vi.
(3) " Exue te stola luctus et vexationis, et indue te decore, qui a Deo tibi est in gloria sempi-
terna: noniinal)itur enim tibi nomin tuum a Deo sempiternum, pax justitia; et honor pietatis.
Tuni auteni diretur, circumspicp et vide colleftos filios tuos ab oriente sole usque in occidentera,
vcrbo sancto gaudentem." (4) Sec Appendix.
A LAMENTABLE EXAMPLE OF CRUELTY. 575
511 Eamentatile €vampre of Crueltp ^"'y-
A.D.
SHOWED UPON JOHN BOLTON, A MAN OF READING, IMPRISONED
FOR THE TRUE TESTIMONY OF A CHRISTIAN CONSCIENCE.
*The^ Lent following the coronation of queen Mary, which Lent
was in the year 1554, there was a writing set upon the church-door
at Reading in Berkshire, containing matter against the mass, but the
author thereof then, and a long time after, was unknown ; although
now certainly known to be indeed one John Moyer, who afterwards
confessed the fact, recanted, and is now made minister. Great inqui-
sition was in every place thereabouts, but nothing, as I said, could be
found certainly. Amongst many others one John Bolton was sus-
pected, and being asked his mind of the mass answered, that he
took it to be against the word of God and contumelious to Christ :
upon the which words, he was by the mayor (whose name was Boyer,
and by science a tanner), with other officers, committed to the gaol
about three weeks before Easter; where being kept by the space of a
week or a fortnight in the under-prison or dungeon, afterwards [he]
was had up to a chamber of the gaoler''s (whose name was Welch),
having his bed and other necessaries to help himself withal, and so
continued until Gardiner, the bishop of Winchester, came through
the town with king Philip and queen Mary, straight upon their mar-
riage at Winchester.
Then the said bishop, hearing of the said John Bolton, sent for
him to talk with him, persuading him, what he could, to relent from
the truth. But he stood steadfast, and most boldly reproved the
said bishop to his face, and replied most earnestly against his persua-
sions ; whereby the bishop being greatly moved commanded he
should be had to prison again, there to be kept with bread and water,
and nothing else : charging, further, that whosoever came to him
should, in anywise, immediately be set by him. Well, John Bolton
was, thereupon, carried again to the gaol and put into the dungeon,
or under prison, where he was before ; which is under the ground
about twelve feet deep, compassed about with most thick walls, without
any light saving that only which cometh down at the entry; but
(which is the best) both above the head and under foot it is boarded.
And alas ! to no purpose (poor John Bolton might say), for he was
not once suffered to walk any part therein, but [was] most cruelly
stocked and chained, as hereafter followeth. In the same dungeon is
a marvellous evil scent or odour, and the whole proportion most terrible
to see. In the midst thereof be a huge pair of stocks, of a great height,
wherein they did put both his hands and his feet; on the other side
of the stocks were his legs tied with a great chain of iron, being surely
fastened to a great [and] mighty block unmovable. And hanging on
this sort by the hands and feet sometimes a day and a night together
(his body not touching any part of the ground), the gaoler often
would ease him and loose his hands sometimes at night, but his feet
he would keep in the stocks still, whole three or four days together.
And, being in this woful and most miserable case, the gaoler and his
family would wickedly, in the night season, oftentimes (to trouble the
good poor man) cast squibs of fire into the dungeon, whereby his
(1) Sec Edition 15C3, p. 1017.— Ec.
1554.
576 A LAMENTABLE EXAMPLE OF CRUELTY.
^fary. empty and careful head might be troubled with vain and fond fan-
' . j^ tasies ; which came to pass, as hereafter shall be showed.
IsW. Now his honest good neighbours, hearing of his perplexity, were
not a little careful for him and sent their benevolence liberallv to him;
as wholesome meats and drhiks to comfort his weak bodv, which
always was either eaten up by the gaoler and his household, or else
brought to the grate of the prison, and there given to dogs before his
face : so cruel and unmerciful was this wicked gaoler. Whereby the
said poor John Bolton was enforced (alas! the pity) to eat his own
excrements for very hunger; some thinketh for the space of six days,
some thinketh more, some less ; but although how lonp the time is
uncertain, yet, that he did it, is most true.
Thus was he in the lower prison just twelve months and ten weeks,
having sometimes his hand and feet in the stocks ; sometimes his feet
only, sometimes neither; sometimes having checks, taunts, scornings,
threatenings, and mockings ; otherwhiles having meat ; otherwhiles,
his own ordure : until, at the last, with terrible torments, solitary
sighings, lack of liberty, meat, drink, with such like, and also
eating that which nature most abhorreth, and that never was heard of
before in any tyrant's days, [hej began, I say, at the last, to be full
of ravings and strange fantasies, in such sort, that men took him as
one without reason and distract of mind. Which being once known
unto sir Francis Englefield, he, with his bloody brother the parson of
Englefield, thought good to rid the prison of him ; and so he was
discharged.
It is not to be forgotten, amongst so many troubles, that in prison
was laid awhile, for fornication, a collar-maker by his science ; who,
being of nature very tender, and feeling not one quarter of John
Bolton"'s troubles and miserable torments, fell mad. And, through
friendship of them who were more mad than he, liberty was given him
to sit at the grate of the dungeon, to work for his living and to have
the benefit of the light; which is (as prisoners say) no small benefit.
This madman having his tools, that is to say an awl and a stretcher,
and his liberty therewith, used the same almost to the destruction of
his own wife and the said John Bolton. For she coming to visit
him, being great with child and thinking of no danger (poor woman)
towards her, the wretched madman ungraciously thrust his awl in
her body, and slew the little babe within her womb. And yet, not
content therewith, but to increase his mischief more and more, he also
with the same instruments did, in divers places, hurt the said John
Bolton sitting in the stocks, to the great peril of his life, and no less
danger of the same continually, while the said collar-maker remained
in prison ; as it appeareth evidently at this present upon his body,
for them that list to see.
Such cruelty, and so greatly was truth hated, and whoredom
maintained, by this wicked gaoler, that the evil person could iiave
liberty to do his mischief when he would, where the poor simple John
Bolton (laid in for conscience' sake to Godward) might not once have
so much favour as to be free from the stocks, and to walk a little for
his comfort. This is the truth of this story, approved by sufficient
and credible testimonies, as well of the inhabitours of the said town
of Reading (whose letters, at this present, for the certification thereof
STEPHEN Gardiner's sermon at Paul's cross. 577
we have to sliow, dated to us the twelfth day of May), as also by the Mary.
confirmation of the party himself on whom this cruelty was showed, "XdT"
being although, through the same their extreme handling, weak and 1554.
feeble, yet, God be praised ! a man alive.*
On' the Sunday the 2d of December, the bishop of Winchester, paurs
lord chancellor of England, preached at Paul's Cross, at which sermon ^'"^^
was present the king and cardinal Pole. He took for his theme this
part of the epistle of St. Paul to the Romans,^ " This also we know,
the season, brethren, that we should now awake out of sleep ; for
now is our salvation nearer, than when we believed," etc. Some
notes thereof as they came to my hands, faithfully gathered (as it
appeareth by sundry copies), I have here thought good to set forth.
Notes of a Sermon of the Bishop of Winchester, preached at
Paul's Cross.
First, he showed how the Sciying of St. Paul was verified upon the Gentiles,
who had a long time slept in dark ignorance, not knowing God : " Therefore
St. Paul," quoth he, " to stir up their heavy d'jJness, willed them to awake
out of their long sleep, because their salvation was nearer, than when they
believed."
In amplifying this matter, and comparing our times with theirs, he
took occasion to declare what difference the Jewish sacraments had
from those of the Christians, wherein he used these words :
Even as the sacraments of the Jews did declare Christ to come, so do our
sacraments declare Christ to be already come : but Christ to come, and Christ
to be come, is not all one. For now that he is come, the Jews' sacraments be
done away, and ours only remain, which declare that he is ah'eady come, and
is nearer us, than he was to the fathers of the old law : for they had him but
in signs, but we have him in the sacrament of the altar, even his very body.
Wherefore now, also, it is time that we awake out of our sleep, who have slept,
or rather dreamed, these twenty years past ; as shall more easily appear by
declaring at large some of the properties and effects of a sleep or a dream. And
first, as men intending to sleep do separate themselves from company, and
desire to be alone ; even so have we separated ourselves from the see apostolic
of Rome : and have been ahme, no realm in Christendom like us.
Secondly, as in sleep men dream sometimes of killing, sometimes of maiming, Winches-
sometimes of drowning or burning, sometimes of such beastliness as I dare not ^'^^ ^"^
name, but will spare your ears : so we have in this our sleep not only dreamed appear-
of beastliness, but we have done it indeed. For in this our sleep hath not eth> in
one brother destroyed another? hath not half our money been wiped away at %lf^s
one time? — And again, those that would defend their conscience, were slain,
and others also otherwise troubled ; besides infinite other things, which you all
know as well as I, whereof I report me to your own consciences. Further, in a
man's sleep all his senses are stopped, so that he can neither see, smell, nor
hear : even so, whereas the ceremonies of the church were instituted to move
and stir up our senses, they being taken away, were not our senses (as ye would
say) stopped, and we fast asleep ? Moreover, when a man would gladly sleep,
he will put out the candle,'"' lest peradventure it may let his sleep, and awake
him : so of late all such writers as did hold any thing with the apostolic see,
were condemned, and forbidden to be read ; and images (which were laymen's
books ^) were cast down and broken.
This sleep hath continued with us these twenty years, and we all that while
without a head : for when king Henry did first take upon him to be head of
tiie church, it was then no church at all. After whose death, king Edward
(1) Chap. xiii.
(2) Who putteih out the candle, but they which extinguish God's word, and forbid the Scriptures
that should give us light 1
(3) They foibid laymen's books ; but you, forbid the book of God.
vol.. VI. P P
578 STEPHEN GAUDINEH S SERMON AT PAULS CllOSS.
Marij. (luving over him governors and protectors which ruled as them listed) could
not be head of the church, but was only a shadow or sign of a head : and, at
•^•^' length, it came to pass that we had no head at all; no, not so much as our two
1554. archbishops. For on the one side, the queen, being a woman, could not be
head of the church ; and on the other side, they both were convicted of one
crime, and so deposed. Thus, while we desired to have a supreme head among
us, it came to pass that we had no head at all.' When the tumult was in the
north, in the time of king Henry VIII., I am sure the king was determined
to have given over the suj)remacy again to the pope : but the hour was not then
come, and therefore it went not forward, lest some would have said, that he did
it for fear.
After this, master Knevet and I were sent ambassadors unto the emperor, to
desire him that he would be a mean between the pope's holiness and the king,
to bring the king to the obedience of tl>e see of Rome : but the time was nother
then come; for it might have been said, that it had been done for a civil policy.
Again, in the beginning of king Edward's reign the matter was moved, but the
time was not yet ; for it would have been said, that the king (being but a child)
had been bought and sold. Neither in the beginning of the queen's reign was
the hour come ; for it would have been said, that it was done in a time of weak-
ness. Likewise when the king first came, if it had been done, they might have
said it had been by force and violence. But now, even now, " hora est, "2 the
hour is come, when nothing can be objected, hut that it is the mere mercy and
providence of God. Now hath the pope's holiness, pope Julius III., sent unto
Gardiner US this most I'everend father, cardinal Pole, an ambassador from his side. What
claweth ^q do? Not to revenge the injuries done by us against his holiness, "sed bene-
ainal?"^* dicere maledicentibus," to give his benediction to those that defamed and per-
secuted him.
And that we may be the more meet to receive the said benediction, I shall
desire you that we may alway acknowledge om-selves offenders against his holi-
ness— I do not exclude myself forth of the number. I wilP " Weep with them
that weep, and rejoice with them that rejoice." And I shall desire you that we
may defer the matter no lenger; for now, "hora est," the hour is come. The
king and queen's majesties have already restored our holy father the pope to his
supremacy, and the three estates assembled in the parliament, representing the
whole body of the realm, have also submitted themselves to his holiness, and
his successors for ever ;' wherefore let us not any lenger stay. And even as St.
Win- Paul said to the Corinthians, that he was their father,^ so may the pope say,
Chester a t|^^(. }jg jg ^yj. father : for we received our doctrine first from Rome — therefore
riliet.^'^"" he may challenge us as his own. VVe have all cause to rejoice, for his holiness
hath sent hither and prevented us, before we sought him : such care hath he for
us. Therefore let us say, " Hsec est dies quam fecit Dominus, exultemus et
liEtemur in ea :" Rejoice in this day, which is of the Lord's working, that such
a noble birth is come, yea, such a holy father (I mean, my lord cardinal Pole),
which can speak unto us as unto brethren, and not as unto strangers ; who hath
a long time been absent. And let us now awake, which so long have slept, and
in our sleep have done so much naughtiness against the sacraments of Christ,
denying the blessed sacrament of the altar, and pulled down the altar,^ which
thing Luther himself would not do, but rather reproved them that did, examining
them of their belief in Christ.
This was the sum of his sermon before his prayers, wherein he
praved first for the pope, pope Julius III., with all his college of
cardinals ; the bishop of London with the rest of that order. Then
for the king and queen, and the nobility of this realm ; and last, for
the commons of the same, with the souls departed, lying in the pains
(1) Then, belike, Christ is no head at all, to give life to his chiirch, unless the pope's head also
be clapt on the church's shoulders.
(2) Imo, " potestas tenebrarum !" (3) " Flere cum flentibus, et gaudere cum gaudentibus."
(4) Note how the meaning of St. Paul's words are here applied, " for ever."
(5) St. Paul, though Ire were the father of many churches in Christ Jesus, yet was he never so
arrogant to take upon him to be supreme head of any church, but left that solely to Christ, and
laboured to bring all under him.
(«) So Hezekiah pulled down the hill-altars, which Manasses afterward did set up: and yet
we commend the doi-gs of Hezekiah, and disprove the fact of the other.
THE CHAPTER OF PAUl's ABSOLVED BY CARDINAL POLE. 579
of purgatory. This ended, the time being late, they began in Paul's ^f''n,.
to ring for their evening song, whereby the preacher could not be well a.D.
heard, which caused him to make a short end of his clerkly sermon. 155/}.
About this very time a post or messenger was sent from the whole
parliament to the pope, to desire him to confirm and establish the sale ArpZui.
of abbey-lands and chantry-lands;^ for the lords and the parliament
would grant nothing in the pope''s behalf, before their purchases were
fully confirmed.
On the Thursday following, being the 6th of December, and St. xiiecnap-
Nicholas's day, all the whole convocation, both bishops and others, paiu's
were sent for to Lambeth to the cardinal, who the same day forgave ^y ui^'^
them all their perjurations, schisms, and heresies, and they all there cardinal.
kneeled down and received his absolution ; and after an exhortation
and gratulation for their conversion to the catholic church made by
the cardinal, they departed.
On Wednesday, the 12th of December, five of the eight men The
which lay in the Fleet, that were of master Throgmorton's quest, of'Thro-"
were discharged, and set at liberty upon their fine paid, which was two Sdwe^d.
hundred and twenty pounds apiece ; and the other three put up a
supplication, therein declaring, that their goods did not amount to
the sum that they were appointed to pay ; and so, upon that decla-
ration paying forty pounds apiece, they were delivered out of prison
upon St. Thomas's day before Christmas, being the 21st of De-
cember.
On the Saturday following, being the 22d of December, all the
whole parliament had strict commandment, that none of them should
depart into their country this Christmas, nor before the parliament
were ended : which commandment was wonderful contrary to their
expectations ; for as well many of the lords, as also many of the
inferior sort, had sent for their horses, aud had them brought hither.
On the Friday following, being the 28th of December, and
Childermas-day, the prince of Piedmont came to the court at West-
?ninster.
MASTER ROSE WITH THIRTY PERSONS TAKEN AT A COMMU-
NIOK IN BOW-CHURCHYARD. ANNO 1555.
On new-year's day at night following, certain honest men and
women of the city, to the number of thirty, and a minister wdth them
named master Rose, were taken as they were in a house in Bow-
churchyard at the communion, and the same night they were all com-
mitted to prison. And on the Thursday following, being the 8d
of January, master Rose was before the bishop of Winchester, being
lord chancellor ; and from thence the same day he was committed to
the Tower, after certain communication had between the bishop
and him.
(1) "To establish the sale of abbey-lands." [Strypevrrites under the year 1555: " Notwithstanding
the law that was made in the parliament last year, confirming church lands to the present owners,
yet so cautious was sir W. Petre, one of the principal secretaries of state, that he thought it not sure
enough to rely upon it, and therefore obtained a bull this year from the pope, for the ratification of
the manors and lands, that he had purchased of king Henry VIII., which had formerly belonged to
monasteries, &c. This bull is extant in Dugdale's Monasticon, where it is specified, that sir W.
Petre was ready to assign and demise the said lands to spiritual uses. The original hull was in the
keeping of William Lord Petre (descended from the said secretary) anno 1672." Chap, xxxiv. p. 465.]
pp 2
580
AN ACT FOR THE GOVERNJIENT OF QUEEN MARYS CHILD.
Mary.
A.D.
1555.
The act of
suprema-
cy passed
ill the par-
liament.
A stir
between
the Spa-
niards
and En-
glish at
Westmin-
ster.
The
words of
South-
well in
the par-
liameiit-
liouse.
See
Jppendix.
The same day tlie act of supremacy passed in the parliament.
Also the same day at night was a great tumult between Spaniards
and Englishmen at Westminster, whereof was like to have ensued
great mischief through a Spanish friar, who got into the church
and runo- alarum. The occasion 
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